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Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/doctrineofbaptisOOwil 


THE 


DOCTRINE    OF    BAPTISMS. 


IN  THREE  PARTS. 


john  g.  Wilson, 

MINISTER  OF  THE  WORD  OP  GOD, 

Author  of  "Redemption  in  Prophecy,"  "God  All  in 
All,"  &c.,  &c. 


BaiZTioiicov  ocoayr^. — Paul. 


PHILADELPHIA  : 

DAUGHADAY  &  BECKER,  PUBLISHERS. 

8PRIXGFIELD  : 

METHODIST  PUBLISHING  HOUSE. 
1871. 


Entered  according  to  Act  of  Congress,  in  the  year  1870, 
by 

JOHN  G.  WILSON. 

in  the  Office  of  the  Librarian  of  Congress,  Washington. 


TO 

THE  FIRST  INDEPENDENT  CHRISTIAN  CHURCH 

OF   PHILADELPHIA, 

and  to  all  that  in  every  place 

call  on  the  Name  of  Jesus  Christ  our  Lord, 

both  theirs  and  ours ; 

who,  receiving  the  Holy  Scriptures 

as  the  Divinely  authorized  Rule  of  Faith  and  Practice. 

and  touchstone  of  religious  truth, 

prove  all  things  by  their  testimony,  and 

hold  fast  that  which  is  good; 

THIS  VOLUME 

is  fraternally  inscribed 

by  one  who  seeks  nothing  higher 

than  to  be  partaker  with  them 

in  the  grace  and  fellowship  of  Christ 

here, 

and  joint  heir  in  the  glory  to  be  revealed 

hereafter. 


PREFACE. 


Early  in  my  ministry  the  subject  of  baptisms 
engaged  my  attention,  and  the  result  of  my  in- 
vestigations was  given  to  the  public  in  sixteen 
articles,  published  in  the  "  Methodist  Protest- 
ant." Since  then,  by  reading  and  conversation, 
I  have  given  it  such  consideration  as  seemed 
proper ;  and  in  the  study  of  the  Scriptures,  all 
along,  my  mind,  by  their  teachings,  has  been 
confirmed  in  most  of  the  views  then  taken.  Cir- 
cumstances have  recently  occurred  requiring  me 
to  make  it  the  topic  of  public  teaching;  and 
what  I  have  taught,  with  some  addition,  is 
here  presented,  and  dedicated  to  all  who  love 
the  truth  for  the  truth's  sake.  The  manner  in 
which  I  have  treated  the  subject,  and  the  train 
of  thought  involved  in  the  arrangement  seemed 
providentially  indicated.  Kone,  that  I  know  of, 
have  pursued  the  same  method,  or  presented 
the  subject  in  the  same  light.  Some  of  the  views 
may  be  regarded  as  novel ;  but,  it  is  hoped,  not 
the  less  deserving  of  consideration  on  that  ac- 
count :  for  out  of  the  treasury  of  inspiration  the 
instructed  scribe  should  bring  forth  things  new 
as  well  as  old.  All  I  desire  is  that  the  reader 
will  candidly  consider  them,  and,  if  convinced  of 
their  scripturalness,  receive  them,  and  by  a  cor- 
responding attention  to  the  requirements  of  the 
word  of  God,  put  on  the  Lord  Jesus  Christ. 


COISTENTS.-PART  I. 


INTRODUCTION. 

Chapter  I.— Relation. 
Three  Baptisms.— With  water. 

With  the  Spirit. 
With  tire. 
Water  baptism  in  Hymnology. 
Christ  not  put  on  by  water  baptism — 
(1.)  Because  it  is  only  outward  and  ceremonial; 
(2.)  Because  those  already  baptized  with  water  are 

exhorted  to  put  on  Christ; 
(3.)  Because  Simon  the  sorcerer  having  been  bap- 
tized with  water,  did  not  put  on  Christ; 
(4.)  Because  water  baptism  is  not  an  essential  of 

true  religion; 
(5.)  Because  water  baptism  is  not  of  saving  efficacy. 

Chapter  II.— Relation  Continued. 
Baptism  of  the  Spirit. 
Mr.  Challen's  hypothesis  that  it  was  restricted  to  two 

occasions,  and  never  repeated. 
Refutation  of  that  hypothesis. 
Diversity  of  spiritual  gifts. 
E  xtraordinary. 
Ministerial. 
Moral. 

Chapter  III.— Relation  Continued. 
Relative  importance  of  the  baptisms  according  to 
the  testimonv  of  Scripture. 

(1.)  1  Corinthians  i.  12-17. 

(2.)  1  Peter  iii.  21. 

(3.)  Hebrew  x.  22. 
Meaning  of  Putting  on  Christ,  &c. 

(1.)  Galatians  iii.  27. 

(2.)  Romans  vi.  1-11. 

(3.)  Colossians  ii.  10-12. 

(4.)  Ephesians  iv.  4-6. 

Chapter  IV.— Character  and  Deportment. 
To  put  on  Christ  is  to  become  a  true  Christian,  &o. 
(1.)  Romans  vi.  12, 13,  &c. 
(2.)  1  Corinthians  iii.  16,  &c. 
(3.)  Galatians  iii.  3,  &c. 
(4.)  Ephesians  iv  17-24,  &c. 
(5.)  Philippians  iii.  3,  &c. 
(6.)  Colossians  iii.  12-15,  &c. 
(7.)  1  Thessalonians  iv.  7,  8. 

(iii) 


Contents. 


PART  II.  . 


Introduction. 

Chapter  I.— General  Exposition. 
Evidences  of  being  bom  of  God. 
Witnesses ;  Spirit,  Water,  Blood. 
Reference  to  the  Crucifixion  of  Christ. 
The  blood  and  water  which  flowed  from  his  pierced 

side,  and  their  witness. 
The  proof  of  his  voluntary  death ; 
And  that  his  death  was  an  atonement  for  our  sins. 
The  object  of  his  incarnation. 
Witness  of  the  Spirit  in  the  Scriptures. 
Witness  of  the  Spirit  in  them  that  believe. 
The  design  that  they  might  have  eternal  life. 
Preparation  for  eternal  glory. 

Chapter  II.— Particular  Applications. 
General  Remarks. 

Of  the  Water,  Spirit,  and  Blood. 

Of  fire— meaning  of  the  term  Matt.  iii.  11. 

Tripartite  nature  of  man. 
1.— Application  to  Jesus  Christ. 

His  baptism  with  water ; 

Not  unto  repentance ; 

Not  for  an  example : 

But  for  consecration  to  priesthood. 

His  baptism  with  the  Spirit. 
2. — Application  to  believers  in  Christ 

Their  baptism  with  water. 

Their  baptism  with  the  Spirit. 

Born  of  water  and  of  the  Spirit. 

Their  baptism  with  fire  or  blood. 

Only  believers  able  to  endure  it. 

Their  anointing  to  be  kings  and  priests  with  Christ. 


Contents. 

PART  III. 


Introduction. 

Chapter  I.— The  Commission. 
The  Mosaic  dispensation. 
The  Christian  dispensation. 
The  work  enjoined. 
Other  Baptisms. 

1  Corinthians  x.  1,  2. 

Hebrews  ix.  9-14. 

Numbers  xix.  1-22. 

Mark  vii.  1-8. 

Luke  xi.  37,  38. 
Conclusion  from  the  same. 

Chapter  II.— Baptism  of  John. 
Differed  from  Proselytical  baptism. 
V.'as  reformatory. 
Baptism  of  Jesus. 
Baptizing  at  Enon. 
Purification. 

Jesus  baptizing  in  Judea. 
Results. 
Water  baptism,  as  instituted  by  Christ,  simply  ini. 

tiatory. 
Its  advantage. 
Embraces  all  nations. 
Parents  and  Children. 

Chapter  III.— Baptism  of  Children. 
'•Of  such  is  the  kingdom  of  heaven." 
Suitable  to  be  made  disciples. 
Children  members  of  the  Israelitish  Church. 
The  baptizing  at  the  Pentecost. 
Baptism  of  households. 

Lydia  and  her  household. 

The  jailer  at  Philippi,  &c. 

Household  of  Stephanas. 
The  sameness  of  the  covenant  of  grace  under  all  dis- 

pensations. 
Defended  from  ridicule. 

Chapter  IV.— Divers  Baptisms. 
Meaning  of  Baptizo — Bapto.    Examples. 
Baptizo. 

1  Corinthians  xv.  29. 
Baptism  of  the  Spirit. 
Baptism  of  the  Samaritans. 
Baptism  of  the  Eunuch. 
Baptism  of  Saul. 
Baptism  of  Cornelius. 

Circumstances  in  all  cases  adverse  to  immersion. 
The  True  Disciple. 


Contents. 


ADDENDA. 

Letters. — 
I.— To  one  who  had  become  convinced  that  immersion 
was  not  the  only  mode,  and  adult  believers  were 
not  the  only  subjects  of  baptism,  as  commanded 
by  our  Lord  Jesus  Christ  in  Matt,  xxviii.  19,  20. 

II.— On  Trine  Immersion,  in  a  Letter  to  a  Friend  who 
sent  me  Thurman's  Tract  on  that  subject,  with  a 
request  to  meet  the  author  in  public  debate. 

"Why  I  Baptize  Infants. 

Why  I  Baptize  by  Sprinkling  or  Pouring. 

Baptisms— A  Hymn. 


DOCTEIXE  OF  BAPTISMS. 

PART  I. 

Putting   on    Christ, 


THE 

Doctrine  of  Baptisms. 


PAET  I. 
PUTTING  ON  CHRIST. 

INTRODUCTION. 

True  religion  has  both  spirit  and  form — prin- 
ciples and  ceremonies.  The  spirit  of  true  reli- 
gion is  at  all  times,  and  through  all  ages,  substan- 
tially the  same  ;  the  form  is  varied  according  to 
circumstances  and  the  requirements  of  the  ages. 
The  principles  of  true  religion  are  immutable  ; 
the  ceremonies  are  changeable.  The  spirit  and 
principles  are  termed  essentials  ;  the  form  and 
ceremonies  are  deemed  non-essentials.  Faith, 
without  which  it  is  impossible  to  please  God,  is 
indispensable ;  but  the  modes  of  its  manifesta- 
tion change  with  every  succeeding  dispensation 
of  grace.  The  worship  of  God  in  spirit  and  in 
truth  is  essential  to  acceptance  with  him  in  all 
dispensations ;  but  the  rites  of  worship  are 
varied  according  to  his  pleasure  and  the  necessi- 
ties and  conveniences  of  his  people.     And  yet 

[9] 


10  The  Doctrine  of  Baptisms. 

the  tendency  in  the  human  mind  has  been,  and 
still  is,  to  neglect  essential  principles,  and  exalt 
circumstantial  rites  ;  to  rest  in  the  form  without 
attaining  to  the  spirit  of  religion :  and,  withal, 
to  degenerate  into  a  hypocritical  observance  of 
ceremonials,  while  their  hearts  are  unsanctified, 
and  their  lives  unholy,  if  not  grossly  wicked  and 
immoral.  As  an  example  of  this,  we  find  the 
following  charge  against  the  Jewish  people  in 
the  days  of  Isaiah:  "Hear  the  word  of  the 
Lord — To  what  purpose  is  the  multitude  of  your 
sacrifices  unto  me,  saith  the  Lord  ;  I  am  full  of 
the  burnt  offerings  of  rams  and  the  fat  of  fed 
beasts  ;  and  I  delight  not  in  the  blood  of  bullocks, 
or  of  lambs,  or  of  he  goats.  When  ye  come  to 
appear  before  me,  who  hath  required  this  at 
your  hands  to  tread  my  courts?  Bring  no  more 
vain  oblations  :  incense  is  an  abomination  unto 
me ;  the  new  moons  and  Sabbaths,  the  calling 
of  assemblies  I  can  not  away  with ;  it  is  iniquity, 
even  the  solemn  meeting.  Your  new  moons  and 
your  appointed  feasts  my  soul  hateth  :  they  are 
a  trouble  unto  me  ;  I  am  weary  to  bear  them." 
Isa.  i.  10-14.  And  the  reason  these  religious 
rites,  ordained  of  God  himself,  were  so  displeas- 
ing to  him,  was  that  the  people  were  "  laden  with 
iniquity,  a  seed  of  evil  doers  ;"  seeking  to  com- 
pensate for  the  sinfulness  of  their  lives  by  the 
abundance  of  their  sacrifices,  and  the  strictness 
of  their  ritualism.  And  at  the  time  of  Christ's 
advent  they  were  strict  in  paying  tithes  of  mint, 
annise  and  cummin,  but  neglected  the  weightier 
matters  of  the  law,  judgment,  mercy  and  faith. 


Putting  on  Christ.  11 

Even  after  the  introduction  of  the  gospel  dispen- 
sation there  were  among  the  believing  Jews  some 
who  said,  that  except  the  Gentiles  were  circum- 
cised and  kept  the  law  of  Moses,  they  could  not 
be  saved.  But  in  all  these  cases  this  ritualistic 
tendency  is  condemned  by  the  word  of  God  as 
subversive  of  true  piety :  and  repentence,  faith 
and  holiness  are  insisted  upon  as  necessary  to 
acceptance  with  God. 

In  this  age  of  sectarian  denominationalism  we 
meet  with  the  same  thing.  Forms  and  ceremo- 
nies are,  with  some,  of  more  account  than  faith 
and  good  works  :  and  they  array  themselves  in 
the  external  apparel  of  an  ecclesiastical  ritual, 
as  a  substitute  for  the  internal  robe  of  righteous- 
ness which  is  by  faith  in  Christ.  Others  go  not 
so  far ;  but  each  sect  has  its  special  ritualism, 
more  pertinaciously  inculcated  and  strictly  en- 
forced than  "  righteousness,  peace  and  joy  in  the 
Holy  Spirit."  And  it  is  not  surprising  that  the 
ordinances  of  the  Christian  religion — baptism 
and  the  Lord's  supper — simple  as  they  are  in 
their  nature  and  design,  as  instituted  by  Jesus 
Christ,  have  been  encumbered  with  ecclesiastical 
dogmas  and  superstitious  mummeries  ;  and  that 
the  former  should  have  been  substituted  for  re- 
generation and  the  latter  for  sanctification. 
Against  all  such  perversions  of  the  truth,  we 
oppose  the  apostolic  injunction,  "But  put  ye 
on  the  Lord  Jesus  Christ ;  and  make  not  provi- 
sion for  the  flesh  to  fulfil  the  lusts  thereof." 
Rom.  xiii.  14;  and  propose  to  consider  what  it 
means. 


12  The  Doctrine  of  Baptisms. 


CHAPTER  I. 

Tn  Regap\d  to  Relation. 


This  brings  before  us  the  baptismal  question 
in  this  connection,  inasmuch  as  Paul  says,  "For 
as  many  of  you  as  have  been  baptized  into  Christ, 
have  put  on  Christ."  Gal.  iii.  27.  And  hence 
it  has  been  inferred  by  some  that  the  way  of 
putting  on  Christ  is  by  water  baptism.  This 
would  be  a  necessary  inference,  if  water  baptism 
were  the  only  baptism  mentioned  in  the  Scrip- 
tures as  belonging  to  the  Christian  religion. 
But  we  find  mention  made  of  two  other  baptisms, 
with  which  the  Lord  Jesus  baptizes  his  people. 
John  the  Baptist,  in  his  preaching,  said  to  the 
people,  "I  indeed  baptize  you  with  water  unto 
repentance ;  but  he  that  cometh  after  me  is 
mightier  than  I,  whose  shoes  I  am  not  worthy 
to  bear ;  he  shall  baptize  }<  ou  with  the  Holy 
Spirit  and  with^re."  Matt.  iii.  ii.  Here  are 
three  distinct  baptisms  spoken  of,  and  we  shall 
find  them  all  in  connection  with  the  Christian 
religion.  It  is  to  these  baptisms,  I  think,  Paul 
refers,  ITeb.  vi.  2,  by  the  phrase   "doctrine  of 


Putting  on  Christ.  13 

baptisms,"  for  he  reckons  them  among  the  prin- 
ciples of  the  doctrine  of  Christ,  or  baptisms  be- 
longing to  the  Christian  system.  The  baptism 
of  water  is  commanded  by  Christ,  to  be  adminis- 
tered by  his  apostles,  in  making  disciples  of  all 
nations,  as  we  find  by  their  commission:  "And 
Jesus  came  and  spake  unto  them,  saying,  All 
power  is  given  unto  me  in  heaven  and  in  earth. 
Go  ye,  therefore,  and  disciple  all  nations ;  bap- 
tizing them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Spirit ;  teaching  them 
to  observe  all  things  whatsoever  I  have  com- 
manded you."  Mat.  xxviii.  18-20.  And  this  is 
the  authority  by  which  every  minister  of  the 
gospel  still  professes  to  act,  in  making  disciples 
by  baptism. 

But  "in  the  last  day,  that  great  day  of  the 
feast,  Jesus  stood  and  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me,  and  drink.  He  that 
believeth  on  me,  as  the  Scripture  hath  said,  out 
of  his  belly  shall  flow  rivers  of  living  water. 
(But  this  spake  he  of  the  Spirit,  which  they  that 
believe  on  him  should  receive :  for  the  Holy  Spirit 
was  not  yet  given ;  because  that  Jesus  was  not 
yet  glorified)"  John.  vii.  37-39.  And  again  he 
said  to  his  disciples:  "And  I  will  pray  the  Father, 
and  he  shall  give  you  another  Comforter,  that  he 
may  abide  with  you  for  ever.  Even  the  Spirit  of 
truth."  John.  xiv.  16, 17.  And  again,  "Never- 
theless I  tell  you  the  truth :  it  is  expedient  for 
you  that  I  go  away;  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you  ;  but  if  I  de- 
part, I  will  send  him  unto  you."    John.  xvi.  7. 


14  The  Doctrine  of  Baptisms. 

And  again,  just  before  his  ascension,  he  said  to 
them :  "And  behold,  I  send  the  promise  of  my 
Father  upon  you ;  but  tarry  ye  in  Jerusalem, 
until  ye  be  endued  with  power  from  on  high." 
Luke  xxiv.  49.  ' '  And.  being  assembled  together 
with  them,  commanded  them  that  they  should 
not  depart  from  Jerusalem,  but  wait  for  the  pro- 
mise of  the  Father,  which,  saith  he,  ye  have 
heard  of  me.  For  John  truly  baptized  with 
water,  but  ye  shall  he  baptized  with  the  Holy  Spirit 
not  many  days  hence. "  Acts  i.  5.  "And  when 
the  day  of  Pentecost  was  fully  come,  they  were 
all  with  one  accord  in  one  place,  and  suddenly 
there  came  a  sound  from  heaven,  as  of  a  rushing 
mighty  wind,  and  it  filled  all  the  house  where 
they  were  sitting.  And  there  appeared  unto 
them  cloven  tongues  like  as  of  fire,  and  it  sat 
upon  each  of  them.  And  they  were  all  filled 
with  the  Holy  Spirit,  and  began  to  speak  with 
other  tongues,  as  the  spirit  gave  them  utter- 
ance." Acts.  ii.  1-4.  And  Peter  said  to  the 
multitude  :  "  This  is  that  which  was  spoken  of 
by  the  prophet  Joel ;  and  it  shall  come  to  pass  in 
the  last  days  (saith  God),  I  will  pour  out  of  my 
Spirit  upon  all  flesh, ' '  &c.  '  'And  it  shall  come  to 
pass  that  whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved."  Acts.  ii.  16-21. 
"Kepent  and  be  baptized  every  one  of  you,  in 
the  name  of  Jesus  Christ,  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  Holy  Spirit; 
for  the  promise  is  unto  you  and  to  your  children, 
and  to  all  that  are  afar  off,  even  as  many  as  the 
Lord  our  God  shall  call."    Acts.  ii.  38-39.     And 


Putting  on  Christ  15 

afterwards,  when  he  was  preaching  to  Cornelius 
and  his  friends,  "  the  Holy  Spirit  fell  on  all  them 
that  heard  the  word ;  and  they  of  the  circum- 
cision, which  believed,  were  astonished,  as  many 
as  came  with  Peter,  because  that  on  the  Gentiles 
also  was  poured  out  the  gift  of  the  Holy  Spirit. 
For  they  heard  them  speak  with  tongues  and 
magnify  God.  Then  answered  Peter,  can  any 
man  forbid  water,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Spirit  as  well 
as  we?  And  he  commanded  them  to  be  baptized 
in  the  name  of  the  Lord."    Acts  x.  44-48. 

In  these  passages  we  have  the  testimony  of 
the  Scriptures  to  the  baptism  of  the  Spirit,  and 
the  inauguration  of  the  same  in  being  poured,  out 
on  the  Jews  and  Gentiles  alike.  And  the  work  of 
the  Spirit  was  to  be  that  of  a  Comforter  in  the 
personal  absence  of  Christ,  to  bring  his  words  to 
remembrance  for  their  edification  and  comfort, 
to  reprove  the  world  of  sin  and  of  righteousness 
and  of  judgment,  and  to  guide  believers  into  all 
truth. 

The  baptism  of  fire  is  doubtless  illustrated  in 
Mat.  iii.  12,  where  John  says  of  Jesus,  "Whose 
fan  is  his  hand,  and  he  will  thoroughly  purge  his 
floor,  and  gather  his  wheat  into  the  garner,  but 
he  will  burn  up  the  chaff  with  unquenchable 
fire,"  in  which  he  is  represented  as  a  winnower 
of  grain,  in  separating  all  sin  and  iniquity  from 
his  people,  utterly  consuming  their  sins  by  fiery 
trials  and  afflictions,  and  so  fitting  them  for  the 
kingdom  of  heaven.  I  am  aware  that  some 
interpret  this  of  the  destruction  of  the  wicked 


16  The  Doctrine  of  Baptisms. 

who  are  to  be  cast  into  the  lake  of  fire;  but  so  it 
agrees  not  with  John's  discourse,  nor  with  other 
scriptures  bearing  on  this  point.  The  same 
thought  here  expressed  is  set  forth  by  a  similar 
figure  in  Mai.  iii.  1-3.  "Behold  I  will  send  my 
messenger  (John)  and  he  shall  prepare  the  way 
before  me  :  and  the  Lord  whom  we  seek  (Christ) 
shall  suddenly  come  to  his  temple,  even  the  mes- 
senger of  the  covenant  whom  ye  delight  in:  be- 
hold he  shall  come,  saith  the  Lord  of  hosts.  But 
who  may  abide  the  day  of  his  coming?  and  who 
shall  stand  when  he  appeareth?  for  he  is  like  a 
refiner's  fire,  and  like  fuller's  soap  :  and  he  shall 
sit  as  a  refiner  and  purifier  of  silver;  and  he  shall 
purify  the  sons  of  Levi,  and  purge  them  as  gold 
and  silver,  that  they  may  offer  unto  the  Lord  an 
offering  in  righteousness."  This  is  a  prediction 
concerning  John  and  Christ,  and  from  it  John 
appears  to  deduce  the  doctrine  that  Jesus  would 
baptize  with  fire,  purging  his  floor,  the  human 
mind,  separating  their  sins  from  his  people,  con- 
suming their  sins  by  his  fiery  baptism,  and  so 
fitting  them  for  his  kingdom.  But  what  does 
the  baptism  of  fire  mean?  The  Scriptures  will 
teach  us.  In  Luke  xii.  50,  Jesus  says:  "But  I 
have  a  baptism  to  be  baptized  with;  and  how 
am  I  straitened  till  it  be  accomplished."  This 
was  not  water  baptism,  for  that  had  already  been 
accomplished  when  he  was  baptized  of  John; 
nor  was  it  the  baptism  of  the  Spirit,  for  that  had 
already  been  given  to  him  without  measure ;  it 
was  then  the  baptism  of  fire,  and  meant  his  suf- 
ferings which  he  should  accomplish  at  Jerusalem. 


Putting  on  Christ,  17 

And  this  is  the  baptism  of  fire  with  which  he 
baptizes  his  people,  as  we  learn  from  Matt.  xx. 
22,  23,  where  Jesus  said  to  James  and  John, 
who  requested  to  sit,  the  one  on  his  right  hand 
and  the  other  on  his  left  in  his  kingdom,  "  Are 
ye  able  to  drink  of  the  cup  that  I  shall  drink  of, 
and  to  be  baptized  with  the  baptism  that  I  am 
baptized  with?  They  said,  We  are  able.  And 
he  said,  Ye  shall  indeed  drink  of  my  cup,  and  be 
baptized  with  the  baptism  that  I  am  baptized 
with."  And  this  baptism  was  spoken  of  as 
necessary  in  view  of  the  glories  of  the  kingdom 
to  which  they  aspired;  and  concerning  which 
we  are  told  that  if  we  suffer  with  Jesus  we  shall 
also  reign  with  him:  and  that  our  light  affliction, 
which  is  but  for  a  moment,  worketh  out  for  us  a 
far  more  exceeding  and  eternal  weight  of  glory; 
and  that  through  much  tribulation  we  enter  into 
the  kingdom  of  God.  This  is  what  is  meant  by 
the  baptism  of  fire.  And  the  words  of  Jesus  to 
James  and  John,  import  that  the  highest  honors 
of  his  kingdom  will  be  given  to  those  who  drink 
deepest  of  his  cup,  and  are  most  severely  bap- 
tized with  his  baptism. 

John  baptized  with  water  only.  And  Jesus, 
after  his  resurrection,  commanded  his  apostles  to 
go  and  disciple  all  nations,  baptizing  them  into 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit:  and  this  was  to  be  done  with 
water.  But  Jesus  himself,  exalted  and  glorified 
as  a  Prince  and  a  Saviour,  baptizes  with  the  Holy 
Spirit  and  with  fire. 

Of  these  thiee  baptisms,  the  baptism  of  water 
2 


18  The  Doctrine  of  Bairtisms. 

is  of  the  least  importance,  being  simply  the  ordi- 
nance whereby  we  are  made  disciples  of  Jesus 
outwardly;  but  which  can  not  make  any  one  a 
disciple  inwardly — that  is,  a  true  disciple.  The 
true  disciple  is  one  who  is  not  only  baptized  with 
water,  but  who  learns  of  Christ  and  observes  all 
things  whatsoever  he  hath  commanded;  as  Christ 
said,  "If  ye  continue  in  my  word,  then  are  ye 
my  disciples  indeed.  And  ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free. "  John 
viii.  31,  32. 

Jesus  repeatedly  assured  the  people  who  came 
to  his  ministry,  that  except  a  man  deny  himself 
and  take  up  his  cross  and  follow  him,  he  could 
not  be  his  disciple.  But  water  baptism  is  neither 
self-denial,  nor  cross  bearing,  nor  following 
Christ.  It  is  a  simple  ordinance  of  discipleship 
in  its  outward  manifestation.  It  is  an  initiation 
to  discipleship  in  its  external  relation: 

In  the  Hymnology  of  some  Churches  water 
baptism  is  spoken  of  as  constituting  all  the  requi- 
sites of  true  discipleship.     It  is  called — 

"The  Lord's  appointed  way  (to)  fulfill  all 
righteousness;" 

"  Treading  in  his  footstep  "  and  "  maintaining 
his  cause;" 

"  Dying,  rising  and  reigning  wiih  him,"  "  fol- 
lowing him;" 

"  Being  baptized  into  his  death,  and  raised 
and  glorified  with  him:" 

"  Taking  the  cross  and  following  Jesus  in  the 
way;" 

"  Tracing  the  path  the  great  Redeemer  trod, 


Putting  on  Clirist.  19 

and  through  the  liquid  grave  following  the 
Son  of  God;" 

"The  pledge  of  the  resurrection — and  of  the 
pardon  of  sin;" 

"  Being  baptized  into  Christ's  death,  and  put- 
ting off  the  body  of  sin;" 

The  following  verses,  perhaps,  concentrate  the 
idea  as  fully  as  any: 

"With  Christ  we  share  a  mystic  grave, 

With  Christ  we  buried  lie ; 
But  'tis  not  in  the  darksome  cave, 

By  mournful  Calvary ; 
The  pure  and  bright  baptismal  flood, 

Entombs  our  nature's  stain; 
New  creatures  from  the  cleansing  wave, 

With  Christ  we  rise  again." 

By  such  language  water  baptism  is  made  to 
assume  an  importance  nowhere  attached  to  it  in 
the  word  of  God.  Indeed  it  is  characterized  as 
the  great  work  of  salvation  itself,  and  is  incul- 
cated as  the  whole  of  Christianity.  It  substi- 
tutes the  Spirit's  baptism;  and  dispenses  with  the 
baptism  of  fire.  Against  such  unscriptural  and 
dangerous  teaching  I  enter  my  humble  protest 
and  proceed  to  show  that  m 

CHRIST  IS  NOT  BUT  OX  BY  WATER  BAPTISM. 

First,  Because,  from  its  very  nature,  it  is  only 
outward  and  ceremonial,  whereas  putting  on 
Christ  is  an  inward  and  spiritual  work.  What 
Paul  says,  Rom.  ii.  28,  29,  respecting  the  Jew  is 
applicable  also  to  the  Christian.  "For  he  is  not 
a  Jew  which  is  one  outwardly;  neither  is  that 
circumcision  which  is  outward  in  the  flesh.    But 


20  The  Doctrine  of  Baptisms. 

he  is  a  Jew  which  is  one  inwardly,  and  circum- 
cision is  that  of  the  heart  in  the  spirit  and  not 
in  the  letter;  whose  praise  is  not  of  men,  but  of 
God."  So  he  is  not  a  Christian  who  is  one  out- 
wardly; but  he  is  a  Christian  who  is  one  in- 
wardly; and  baptism  is  not  that  which  is  outward 
in  putting  away  the  filth  of  the  flesh,  but  that 
which  is  in  the  spirit,  the  testimony  of  a  good 
conscience.  Water  baptism  can  no  more  make  a 
true  Christian,  than  circumcision  could  make  a 
true  Jew.  It  is  not  in  the  nature  of  outward 
ordinances  to  sanctify  the  heart;  and,  therefore, 
Christ  is  not  put  on  by  water  baptism. 

Second,  Because  those  to  whom  Paul  wrote 
his  epistles  had  already  been  baptized  with 
water,  and  yet  he  tells  them  to  put  on  Christ. 
All  must  admit  that  the  members  of  the  Church 
at  Rome  had  been  baptized  with  water.  This 
was  their  initiation  into  church  relation.  Yet 
there  were  reasons  to  suppose  that  some  of  them 
had  not  put  on  Christ;  for  he  exhorts  them  to 
do  it,  saying,  "But  put  ye  on  the  Lord  Jesus 
Christ,  and  make  not  provision  for  the  flesh,  to 
fulfill  the  lusts  thereof. "  Rom.  xiii.  14.  But  if 
Christ  is  put  on  by  water  baptism,  they  had 
already  put  on  Christ,  and  it  was  incongruous  to 
exhort  them  to  do  it  again,  seeing  that  water 
baptism  is  not  to  be  repeated.  He  does  not, 
therefore,  exhort  them  to  be  baptized  a  second 
time  with  water,  by  exhorting  them  to  put  on 
Christ.  The  exhortation  relates  to  something 
else,  and  hence  it  is  evident  that  Christ  is  not 
put  on  by  water  baptism. 


Putting  on  Clirist.  21 

Again,  in  his  letter  to  the  Galatians,  he  says, 
"  For  as  many  of  you  as  have  been  baptized  into 
Christ,  have  put  on  Christ.' '  Xow,  if  water 
baptism  is  being  baptized  into  Christ  and  putting 
on  Christ,  then,  inasmuch  as  the  members  of 
the  churches  of  Galatia  had  all  been  baptized 
with  water,  they  had  all  been  baptized  into 
Christ,  and  had  put  on  Christ.  But  Paul  says, 
"  As  many  of  you,"  which  implies  that  not  all  of 
them  had  been  baptized  into  Christ,  though  all 
had  been  baptized  with  water.  It  is  not  water 
baptism,  therefore,  of  which  he  speaks  when  he 
uses  the  term  "baptized  into  Christ."  Paul 
knew  that  fcome  of  them  had  not  put  on  Christ, 
for  their  conduct  was  not  such  as  became  the 
gospel  of  Christ.  Moreover,  some  of  them  who 
had  "  begun  in  the  Spirit  "  were  "removed  from 
him  that  called  them  into  the  grace  of  Christ 
unto  another  gospel,"  and  were  seeking  to  be 
justified  by  the  works  of  the  law;  and  the  apos- 
tle reminds  them  that  they  "had  received  the 
Spirit  by  the  hearing  of  faith,"  as  Cornelius  and 
his  friends  had,  and  that  "  they  were  the  children 
of  God  by  faith  in  Jesus  Christ,"  being  baptized 
iuto  Christ  by  the  Spirit,  and  so  "born  again,  not 
of  corruptible  seed,  but  of  incorruptible,  by  the 
word  of  God  which  liveth  and  abideth  forever," 
and  so  they  had  "put  on  Christ,"  at  first,  in 
that  spiritual  baptism.  And  now  he  says,  ' '  My 
little  children,  of  whom  I  travail  in  birth  again, 
until  Christ  be  formed  in  you.  This  I  say  then, 
Walk  in  the  Spirit,  and  ye  shall  not  fulfill  the 
lusts  of  the  flesh."    He  could  travail  in  birth 


22  The  Doctrine  of  Baptisms. 

with  them  again,  in  a  re-baptism  of  the  Spirit, 
but  not  in  a  re-baptism  of  water.  And  the 
phrase,  "  Walk  in  the  Spirit,"  is  tantamount  to 
"Put  }-e  on  the  Lord  Jesus  Christ,"  for  then 
they  "  should  not  fulfill  the  lusts  of  the  flesh,"  or 
"  make  provision  for  the  flesh  to  fulfill  the  lusts 
thereof."  Hence  it  is  shown  that  Christ  is  not 
put  on  by  water  baptism. 

Third,  Because  Simon,  the  sorcerer,  being 
baptized  with  water,  did  not  put  on  Christ:  for 
"  Simon  himself  believed  also;  and  when  he  was 
baptized  he  continued  with  Philip,  and  won- 
dered, beholding  the  miracles  and  signs  which 
were  done."  And  yet  he  soon  gave  evidence 
that  he  had  "  neither  part  nor  lot  in  the  matter, 
for  his  heart  was  not  right  in  the  sight  of  God." 
Acts  viii.  5-23.  Simon  believed  the  gospel  and 
was  baptized  with  water;  but  he  did  not  thereby 
put  on  Christ.  He  remained  still  "in  the  gall 
of  bitterness  and  in  the  bonds  of  iniquity."  He 
did  just  what  some  modern  theorists  say  is  all  that 
is  required  to  be  done  in  order  to  obtain  remis- 
sion of  sins,  and  to  be  incorporated  into  Christ, 
and  what  they  say  is  putting  on  Christ;  and  yet 
he  neither  obtained  forgiveness  of  sins,  nor  did 
he  put  on  Christ.  He  was  incorporated  into  the 
professing  Church,  but  not  into  Christ.  And 
hence  it  is  evident  that  Christ  is  not  put  on  by 
water  baptism. 

Fourth,  Because  Paul's  language,  1  Cor.  i.  12 
-18,  indicates  that  water  baptism  is  not  an 
essential  of  true  religion.  "Now  this  I  say, 
that  every  one  of  you  saith,  I  am  of  Paul,  and 


Putting  on  Christ.  23 

I  of  Apollos,  and  I  of  Cephas,  and  I  of  Christ. 
Is  Christ  divided?  Was  Paul  crucified  for  you? 
or  were  ye  baptized  in  the  name  of  Paul?  I 
thank  God  I  baptized  none  of  you  but  Crispus 
and  Gaius;  lest  any  should  say  that  I  had  bap- 
tized in  mine  own  name.  And  I  baptized  also 
the  household  of  Stephanus;  besides  I  know  not 
whether  I  baptized  any  other.  For  Christ  sent 
me  not  to  baptize,  but  to  preach  the  gospel;  not 
with  wisdom  of  words,  lest  the  cross  of  Christ 
should  be  made  of  non-effect.  For  the  preaching 
of  the  cross  is  to  them  that  perish,  foolishness;  but 
unto  us  which  are  saved,  it  is  the  power  of  God." 
Xow  if  water  baptism  was  being  baptized  into 
Christ  and  putting  on  Christ,  do  you  think  Paul 
would  have  so  devoutly  thanked  God  that  he 
had  baptized  none  except  the  few  he  mentions. 
He  does  not  boast,  as  some  modern  sectarists  do, 
of  the  number  he  had  baptized.  He  does  not 
say  that  he  buried  such  and  such  with  Christ  in 
the  baptismal  water.  On  the  contrary,  he  says 
Christ  sent  him  not  to  baptize.  Did  Christ, 
then,  omit  the  most  important  part  of  the  apos- 
tolic work  when  he  commissioned  Paul?  By  no 
means.  For  baptism  is  only  the  initiatory  ordi- 
nance of  discipleship.  It  saves  none.  But  it 
hath  pleased  God  through  the  foolishness  of 
preaching  to  save  them  that  believe.  For  the 
preaching  of  the  cross  is  to  them  that  are  saved 
the  power  of  God.  In  the  preaching  of  Christ 
crucified  the  mind  of  the  hearer  is  brought  into 
contact  with  the  truth,  which  is  made  the  regen- 
erating and  saving  instrumentality  to  them  that 


24  The  Doctrine  of  Baptisms. 

believe.  But  water  baptism  is  not  a  saving  in- 
strumentality; and  hence  Christ  is  not  put  on 
by  water  baptism. 

Fifth,  Because  Peter  says  that  the  baptism 
which  saves  is  not  the  "putting  away  of  the 
filth  of  the  flesh;"  but  the  "answer  of  a  good 
conscience  toward  God."  His  language  is,  "  For 
it  is  better  if  the  will  of  God  be  so,  that  ye  suffer 
for  well  doing,  than  for  evil  doing.  Por  Christ 
also  hath  once  suffered  for  sins,  the  just  for  the 
unjust,  that  he  might  bring  us  to  God,  being 
put  to  death  in  the  flesh,  but  quickened  by  the 
Spirit;  by  which  also  he  went  and  preached  to 
the  spirits  in  prison;  which  sometime  were  dis- 
obedient, when  once  the  long  suffering  of  God 
waited  in  the  days  of  Noah,  while  the  Ark  was 
a  preparing,  wherein  few,  that  is,  eight  souls, 
were  saved  by  water.  The  like  figure  whereunto 
even  baptism,  doth  also  now  save  us  (not  the 
putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God,)  by  the 
resurrection  of  Jesus  Christ."    I  Pet.  iii.  17-21. 

Here,  by  "  putting  away  the  filth  of  the  flesh  » 
is  meant  water  baptism,  and  he  says  it  is  not 
that  which  saves  us — it  is  not  that  which  is 
represented  by  the  salvation  of  Noah  and  his 
family  in  the  Ark.  Noah  and  his  family  were 
an  election,  saved  out  of  the  antediluvian  age, 
saved  from  the  perdition  of  the  ungodly.  They 
represented  the  true  and  elect  Church  of  Christ 
which  shall  be  saved  out  of  all  ages,  and  saved 
from  the  perdition  of  the  ungodly  at  the  coming 
of  Christ.     But  thousands   of  the  professing 


Putting  on  Christ.  25 

Church,  baptized  with  water,  will  not  be  so  saved. 
It  is  another  baptism  which  saves — "  the  answer 
of  a  good  conscience  toward  God  " — that  is,  the 
baptism  of  the  Holy  Spirit.  For  as  putting 
away  the  filth  of  the  flesh  is  the  eifect  of  water 
baptism,  so  the  answer  of  a  good  conscience 
toward  God  is  the  effect  of  the  Spirit's  baptism; 
by  which  Christ's  sufferings  for  sins  and  his  re- 
surrection from  the  dead  is  made  effectual  to  our 
regeneration  and  sanctification.  Hence  Christ 
is  not  put  on  by  water  baptism,  which  is  an  out- 
ward ordinance,  for  the  initiation  of  persons  into 
the  community  of  Christ's  disciples,  but  which 
does  not  possess  any  regenerating  or  sanctifying 
power  upon  the  mind  and  heart.  It  has  its  use, 
and  should  be  devoutly  attended  to,  but  should 
not  be  substituted  for  the  baptism  of  the  Spirit, 
and  made  essential  unto  salvation. 


The  Doctrine  of  Baptisms. 


CHAPTER  H. 


Baptism  op  the    Spip^it. 


The  baptism  of  the  Spirit  is  by  some  supposed 
to  be  restricted  to  two  occasions — that  of  the  Pen- 
tecost, and  the  subsequent  admission  of  the  Gen- 
tiles into  the  church  at  the  house  of  Cornelius, 
in  Csesarea.  Mr.  Challen,  in  his  treatise  "  Bap- 
tism in  Spirit  and  in  Fire,"  page 34,  says:  "There 
never  has  been  but  one  Pentecost  under  the 
reign'  of  the  Messiah,  and  it  never  has  been  re- 
peated;— the  prayer  is  often  heard  for  a  pente- 
costal  shower — a  pentecostal  baptism — but  this 
prayer  has  never  been  heard."  He  means  that 
it  has  frequently  been  offered,  but  never  an- 
swered. Again  page  91.  "Another  reference 
to  the  baptism  in  the  Spirit  is  found  in  the  case 
of  Cornelius  and  friends,  as  found  in  Acts.x.,  xi., 
in  the  introduction  of  the  gospel  to  the  Gentiles; 
but  as  the  same  formulas  are  used  in  this  in- 
stance— the  same  principles  of  interpretation 
hold  good."  Then  page  94,  "The  two  cases  are 
analagous — both  were  a  baptism  in  the  Holy 
Spirit."  "  These  are  the  only  distinct  references 
found  in  the  New  Testament  to  a  Baptism  in  the 
Holy  Spirit.    It  was  designed  to  introduce  the 


Putting  on  Christ.  27 

kingdom  of  heaven,  first  to  the  Jews,  and 
secondly  to  the  Gentiles.  And  as  this  could  be 
done  but  once,  there  was  no  need  of  its  repeti- 
tion. In  regard  to  the  two  great  divisions  known 
in  the  world,  Jews  and  Gentiles,  a  baptism  in 
the  Spirit  was  needed  only  once,  to  admit,  gen- 
erically,  these  two  portions  of  our  race  to  the 
privileges  of  the  reign  of  heaven.*'  And  in  his 
exposition  of  1  Cor.  xii.  13,  page  95,  he  says: 
"  By  one  Spirit  the  Jews,  (as  on  the  day  of  Pen- 
tecost,) and  the  Gentiles,  (as  in  the  case  of  Corne- 
lius and  family,)  were  all  immersed  into  one 
body — the  Church.  And  this  oneness  of  baptism 
for  these  two  divisions  of  the  race,  introduced 
them  into  one  great  community — the  kingdom 
of  heaven;  and  as  the  union  was  perfect,  there 
was  no  need  of  its  repetition.-'  And  page  97: 
"  We  have  seen  that  the  baptism  in  the  Spirit 
was  administered  only  once  for  the  Jews  and 
once  for  the  Gentiles, — and  never,  in  the  true 
sense  in  which  it  is  known,  repeated."  Xow  if 
this  be  so,  then  there  never  has  been  any  baptism 
of  the  Spirit  except  on  those  two  occasions;  and 
it  would  be  extremely  fanatical  to  expect  and 
pray  for  such  a  baptism;  and  any  professed  ex- 
perience of  such  a  baptism  is  a  delusion.  Let 
us  see,  then,  whether  this  position,  held  by  Mr. 
Challen  and  others,  will  stand  the  test  of  the 
word  of  God;  or  whether  it  is  not  a  perverted 
view  of  the  case.  To  the  law  and  the  testimony, 
if  they  speak  not  according  to  this,  there  is  no 
light  in  them. 
And,  first,  What  is  the  baptism  of  the  Spirit? 


28  The  Doctrine  of  Baptisms. 

In  what  does  it  consist?  TVe  shall  seek  an  an- 
swer to  this  inquiry  in  the  promise  of  the  Spirit's 
baptism,  and  the  narrative  of  the  only  two  occa- 
sions admitted  by  Mr.  Challen  to  have  been  bap- 
tisms of  the  Spirit.  According  to  Peter,  the 
promise  of  this  baptism  is  found  in  Joel  ii.  28, 
29.  For  he  said  to  the  multitude:  "  This  is  that 
which  was  spoken  by  the  prophet  Joel;  and  it 
shall  come  to  pass  in  the  last  days,  (saith  God,) 
I  will  pour  out  of  my  Spirit  upon  all  flesh:  and 
your  sons  and  your  daughters  shall  prophesy, 
and  your  young  men  shall  see  visions,  and  your 
old  men  shall  dream  dreams:  And  on  nvy  ser- 
vants and  on  my  handmaidens,  I  will  pour 
out  in  those  days  of  my  Spirit,  and  they  shall 
prophesy. "  This  Jesus  calls  the  "promise  of  my 
Father,''  and  of  which  he  had  spoken  to  his  dis- 
ciples as  the  Comforter  whom  the  Father  would 
send  in  his  name.  And  the  realization  was  that 
on  the  day  of  Pentecost,  they  were  all  filled  with 
the  Holy  Spirit^  and  that  Cornelius  and  his 
friends  also  " received  the  Holy  Spirit.""  Here 
we  learn,  then,  that  the  baptism  of  the  Spirit  con- 
sists in  receiving  the  Holy  Spirit  and  being  filled 
with  the  Holy  Spirit.  In  this  view  Mr.  Challen 
concurs;  of  the  circumstances  attending  the  bap- 
tism on  the  Pentecost  he  says,  page  65,  "Neither 
the  sound  out  of  heaven — nor  as  it  descended  to 
earth,  nor  as  it  filled  the  house, — was  the  bap- 
tism of  the  Holy  Spirit. "  And  page  66:  "  These 
tongues  of  fire,  sitting  on  the  heads  of  the  apos- 
tles, must  not  be  regarded  as  the  baptism  of  the 
Holy  Spirit.     "  And  they  were  all  filled  with  the 


Putting  on  Christ  29 

Holy  (Spirit.  This,  and  this  only,  was  the  bap- 
tism of  the  Holy  Spirit."  So  far,  then,  we  are 
agreed.  The  baptism  of  the  Holy  Spirit  is  being 
filled  with  the  Spirit,  no  matter  what  may  be 
the  attendant  circumstances,  whether  accom- 
panied with  the  sound  as  of  a  rushing  mighty 
wind,  and  the  appearance  of  cloven  tongues  like 
as  of  fire,  as  on  the  Pentecost,  or  without  sound 
as  of  wind,  or  tongues  as  of  fire,  as  in  the  house 
of  Cornelius.  In  both  these  instances  the  gift  of 
speaking  with  other  tongues,  that  is,  in  different 
languages,  previously  unknown  to  the  speakers, 
was  conferred  upon  the  subjects  of  this  baptism. 
But  this  miraculous  endowment  was  not  the  bap- 
tism of  the  Spirit,  though  it  was  an  evidence 
that  they  had  received  the  Spirit  in  this  extraor- 
dinary manifestation.  The  baptism  of  the  Spirit 
is  to  receive  the  Holy  Spirit  and  to  be  filled  with 
the  Spirit. 

I  shall  now  inquire  whether  this  baptism  was 
administered  only  once  for  the  Jews,  and  once 
for  the  Gentiles,  and  never  repeated;  or  whether, 
in  his  zeal  for  the  peculiar  views  of  his  sect,  Mr. 
Challen  has  not  mistaken  the  Divine  record. 
"  Being  filled  with  the  Holy  Spirit "  is  being  bap- 
tized with  the  Holy  Spirit,  that  and  nothing  else; 
so  says  Mr.  Challen,  and  in  this  I  agree  with  him. 
Well,  then,  if  we  find  that  on  other  occasions,  be- 
sides the  two  adduced  by  him,  believers  in  Christ 
were  "  filled  with  the  Holy  Spirit/'  it  will  follow 
that  they  were  baptized  with  the  Holy  Spirit, 
whether  it  be  called,  a  baptism  or  not,  and  whether 


30  The  Doctrine  of  Bajitisms, 

it  be  attended  with  the  extraordinary  manifes- 
tations or  not. 

The  first  testimony  we  adduce  is  found  in  the 
account  of  the  cure  of  a  lame  man  by  Peter  and 
John  in  Acts  iii. ,  iv.  We  know  not  how  long  it 
was,  but  certainly  a  number  of  days  after  the 
Pentecost,  Peter  and  John  were  apprehended  by 
the  Jewish  rulers  and  questioned  concerning  the 
cure,  and  nothing  being  found  against  them 
which  would  render  them  liable  to  punishment, 
they  were  dismissed;  upon  which  they  went  to 
their  own  company  and  reported:  and  when  they 
had  prayed,  the  place  where  they  were  assembled 
together,  was  shaken;  "  and  they  were  all  filled 
with  the  Holy  Spirit."  Acts  iv.  31.  That  is,  they 
were  baptized  with  the  Spirit,  "and  they  spake 
the  word  of  God  with  boldness."  This  was  evi- 
dently a  repetition  of  the  Spirit's  baptism,  and 
was  designed  to  impart  to  them  greater  boldness 
in  the  ministration  of  the  word.  Our  second 
reference  is  Acts  viii.  14-17.  "  Xow  when  the 
apostles  which  were  at  Jerusalem  heard  that 
Samaria  had  received  the  word  of  God,  they  sent 
unto  them  Peter  and  John:  who  when  they  were 
come  down,  prayed  for  them,  that  they  might 
receive  the  Holy  S}ririt;  (for  as  yet  he  was  fallen 
upon  none  of  them:  only  they  were  baptized  in  the 
name  of  the  Lord  Jesus. )  Then  laid  they  their 
hands  on  them,  and  they  received  the  Holy  Spirit," 
that  is,  they  were  baptized  with  the  Holy  Spirit. 
Our  third  reference  is  Acts  ix.  17,  where  it  is 
stated  that  Ananias  being  sent  to  Saul,  after  his 
arrival  in  Damascus,  "  went  his  way  and  entered 


Putting  on  Christ.  31 

into  the  house;  and  putting  his  hands  on  him, 
said,  Brother  Saul,  the  Lord,  even  Jesus,  that 
appeared  unto  thee  in  the  way  as  thou  earnest, 
hath  sent  me,  that  thou  mightest  receive  thy 
sight,  and  be  filled  with  the  Holy  Spirit,"  that  is, 
be  baptized  with  the  Holy  Spirit.  And  in  Acts 
xiii.  9,  it  is  said  that  Saul  was  filled  with  the  Holy 
Spirit.1''  He  had  received  that  Divine  baptism. 
The  fourth  reference  is  Acts  xiii.  52,  where  it  is 
recorded  that  the  disciples  at  Antioch  ' '  were 
filled  with  joy  and  with  the  Holy  S}jirit,"  conse- 
quently were  baptized  with  the  Spirit.  Our  fifth 
reference  is  Acts  xix.  1-6,  where  we  are  told  that 
Paul  found  certain  disciples  in  Ephesus  to  whom 
he  said,  "  Have  ye  received  the  Holy  Spirit  since 
ye  believed?"  a  question  which  implies  that  be- 
lievers were  uniformly  baptized  with  the  Spirit. 
And  they  answered,  AVe  have  not  so  much  as 
heard  whether  there  be  any  "Holy  Spirit." 
And  he  said,  "Unto  what  then  were  ye  bap- 
tized?" And  they  replied,  "Unto  John's  bap- 
tism." Then  Paul  said,  "  John  verily  baptized 
with  the  baptism  of  repentance,  saying  unto  the 
people,  that  they  should  believe  on  him,  which 
should  come  after  him,  that  is,  on  Jesus  Christ. 
And  when  the}7  heard  this,  they  were  baptized  in 
the  name  of  the  Lord  Jesus.  And  when  Paul 
had  laid  his  hands  upon  them,  the  Holy  Spirit 
came  on  them,  and  they  spake  with  tongues  and 
prophesied."  Here  the  distinction  between  the 
dispensation  of  John  and  the  gospel  dispensa- 
tion is  clearly  defined.  John  baptized  with 
water  only,  and  called  upon  the  people  to  repent 


32  The  Doctrine  of  Baptisms. 

of  their  sins,  and  believe  on  the  coming  One,  who 
should  also  baptize  with  the  Holy  Spirit  and  with 
fire.  Jesus  Christ  not  only  instituted  water  bap- 
tism as  the  initiatory  ordinance  for  making  dis- 
ciples of  all  nations,  but  he  baptizes  all  true  and 
obedient  disciples  with  the  Holy  Spirit,  which 
was  first  poured  out  on  the  day  of  Pentecost,  and 
continued  to  be  poured  out,  to  fall  upon  and  to 
be  given  to  all  who  believed  in  and  obeyed  him; 
and  must  continue  to  be  given  to  such  to  the 
end  of  the  age. 

The  circumstances  attending  this  baptism  were 
not  always  the  same;  but  the  baptism  itself  was 
always  the  same.  It  was  "receiving  the  Holy 
Spirit,"  and  "being  filled  with  the  Holy  Spirit.' ' 
And  this,  as  we  find  by  the  testimony,  was  re- 
peated over  and  over  again,  at  sundry  times  and 
divers  places,  whether  it  were  one  or  many  who 
were  the  subjects.  And  this  was  in  accordance 
with  the  promise  of  the  Father  as  quoted  by 
Peter  from  the  prophecy  of  Joel;  from  which  we 
learn  that,  in  the  gospel  dispensation,  he  would 
pour  out  his  Spirit  upon  all,  male  and  female, 
young  and  old.  And  hence  Peter  said  to  the 
multitude  who  came  together,  "  Repent  and  be 
baptized,  every  one  of  you,  in  the  name  of  Jesus 
Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Spirit;  for  the  promise 
is  to  you  and  to  your  children,  and  to  all  that 
are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call."  Acts  ii.  38,  39.  This  shows  the 
universality  of  the  promised  baptism;  it  "is  to 
you,  and  to  your  children,"  that  is,  to  the  Jews 


Putting  on  Christ.  33 

who  with  their  offspring  were  already  in  cove- 
nant with  God ;  and  to  all  that  are  afar  off,  that 
is,  to  the  Gentiles,  even  as  many  as  the  Lord 
our  God  shall  call.  There  was  to  be  no  limit  to 
this  grace,  either  by  nationality  or  condition. 

We  all  understand  what  is  meant  by  praying 
for  a  pentecostal  baptism.  It  is  not  that  the 
circumstances  of  that  occasion — the  sound  from 
heaven  and  the  cloven  tongues — may  be  re- 
peated ;  but  that  we  may  be  filled  with  the  Holy 
Spirit.  Mr.  Challen  says  that  such  a  "prayer 
has  never  been  heard."  But  in  two  at  least  ot 
the  instances  I  have  cited,  the  baptism  of  the 
Spirit  was  preceded  by  prayer,  and  came  in  an- 
swer to  prayer.  In  the  first  case,  the  company 
of  the  disciples,  after  hearing  the  recital  of  Petei 
and  John,  "  lifted  up  their  voice  to  God  with  one 
accord"  and  prayed  thus:  "Grant  unto  thy 
servants  that  with  all  boldness  they  may  speak 
thy  word,"  &c.  "And  when  they  had  prayed, 
the  place  was  shaken,  and  they  were  all  filled 
with  the  Holy  Spirit,  and  they  spake  the  word 
of  God  with  boldness."  Acts  iv.  24-31.  In  the 
second  case,  Peter  and  John  prayed  for  the  dis- 
ciples at  Samaria,  that  they  might  receive  the 
Holy  Spirit.  Then  laid  they  their  hands  on 
them  and  they  received  the  Holy  Spirit.  Acts 
viii.  15-17.  In  these  instances  we  have  the 
prayer  for  the  baptism  of  the  Spirit,  and  the 
direct  answer  to  the  prayer,  showing  that  such 
prayer  has  been  heard  and  answered.  But  we 
not  only  have  these  examples  to  encourage  us 
in  offering  such  prayers;  we  have  the  command 
3 


34  The  Doctrine  of  Baptisms 

of  our  Lord  and  Saviour,  Jesus  Christ,  "who 
says,  "Ask,  and  it  shall  be  given  you;"  for  "if 
ye,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your 
Heavenly  Father  give  the  Holy  Spirit  to  them 
that  ask  him."  Luke  xi.  9,  13.  And  an  indi- 
vidual believer  or  a  church  of  believers  may  ask 
and  receive.  It  is,  therefore,  proper  not  only  to 
pray  for  the  Holy  Spirit,  but  to  pray  to  be  filled 
with  the  Spirit,  for  Paul  prayed  for  the  saints  at 
Ephesus,  that  they  might  be  strengthened  with 
power  by  God's  Spirit  in  the  inner  man, — and 
filled  with  all  the  fulluess  of  God.  Eph.  hi.  16- 
19.  And  he  tells  them  to  be  filled  with  the  Spirit, 
v.  18,  which  implies  that  they  should  pray  for  it. 
Surely  we  would  be  better  Christians  if  we 
realized  more  fully  our  need  of  the  Spirit,  and 
pra}red  more  sincerely  and  fervently  for  even  a 
pentecostal  baptism. 

Mr.  Challen  further  says,  that  the  baptism  of 
the  Spirit  "was  designed  to  introduce  the  king- 
dom of  heaven,  first  to  the  Jews  and  secondly  to 
the  Gentiles,"  and  "  this  was  needed  but  once  to 
admit,  generically,  these  two  portions  of  our 
race  to  the  privileges  of  the  reign  of  heaven," 
"and  as  the  union  was  perfect,  there  was  no 
need  of  its  repetition."  But  where  did  he  learn 
that  this  was  the  design  of  the  baptism  of  the 
Spirit?  Certainly  not  in  the  Holy  Scriptures. 
The  promise,  as  quoted  from  Joel,  mentions  no 
such  design.  It  speaks  of  revelations  and  pro- 
phesying as  the  end  of  this  baptism.  The  words 
of  Jesus  reveal  no  such  design.     He  speaks  of 


Putting  on  Christ.  35 

the  Spirit  as  a  Comforter,  and  says,  He  shall 
bring  to  your  remembrance  whatsoever  I  have 
said  unto  you — and  shall  guide  you  into  all 
truth — and,  (through  them  or  by  their  preach- 
ing,) convince  the  world  of  sin,  of  righteousness 
and  judgment.  And  Paul,  in  his  epistle,  teaches 
no  such  design.  He  tells  us  that  it  is  the  work 
of  the  Spirit  to  quicken  us  to  a  new  and  spiritual 
life — to  bear  witness  with  our  spirits  that  we  are 
the  children  of  God — to  help  our  infirmities — to 
make  intercession  for  us  with  groanings  which 
can  not  be  uttered — to  reveal  to  us  the  things 
God  hath  prepared  for  them  that  love  him — to 
shed  abroad  the  love  of  God  in  our  hearts — to 
give  us  access  to  God  through  Christ — to  sanctify 
us  by  the  truth — to  seal  us  unto  the  day  of 
eternal  redemption.  These  are  the  saving  opera- 
tions of  the  Holy  Spirit — indispensable  in  every 
age,  and  for  more  important  than  the  miraculous 
gifts  which  accompanied  the  baptism  of  the 
Spirit  in  the  apostolic  age.  But  the  endowment 
of  the  apostles  and  primitive  Christians  with 
these  extraordinary  gifts  was  also  one  design  of 
the  Spirit's  baptism. 

"  Xow,  (says  Paul,  1  Cor.  xii.  4-11,)  there  are 
diversities  of  gifts,  but  the  same  Spirit.  And 
there  are  differences  of  administrations,  but  the 
same  Lord.  And  there  are  diversities  of  opera- 
tions, but  it  is  the  same  God  which  worketh  all  in 
all.  But  the  manifestation  of  the  Spirit  is  given 
to  every  man  to  profit  withal.  Por  to  one  is 
given,  by  the  Spirit,  the  word  of  wisdom;  to  an- 
other, the  word  of  knowledge  by  the  same  Spirit; 


36  The  Doctrine  of  Baptisms, 

to  another,  faith  by  the  same  Spirit;  to  another, 
the  gifts  of  healing  by  the  same  Spirit;  to  an- 
other, the  working  of  miracles;  to  another,  pro- 
phecy; to  another,  discerning  of  spirits;  to 
another,  divers  kinds  of  tongues;  to  another,  the 
interpretation  of  tongues:  but  all  these  worketh 
that  one  and  self-same  Spirit,  dividing  to  every 
man  severally  as  he  will."  And  in  accordance 
with  these  gifts,  "God  hath  set  some  in  the 
Church,  first  apostles,  secondarily  prophets, 
thirdly  teachers,  after  that  miracles,  then  gifts 
of  healing,  helps,  governments,  diversities  of 
tongues."  1  Cor.  xii.  28.  These  various  gifts 
and  corresponding  offices  were  not  conferred 
upon  all;  but  were,  as  far  as  given,  necessary  at 
that  time  for  the  growth  of  the  Church,  and 
designed  for  the  benefit  of  the  whole  body  of 
believers.  And  though  it  were  proper  to  covet 
or  earnestly  desire  the  best  gifts,  there  was  a 
more  excellent  way.  The  highest  development 
of  Christianity  was  not  in  these  miraculous  and 
ministerial  endowments;  but  in  love — the  very 
essence  of  true  religion — without  which  all  else 
is  worth  nothing.  For  prophecies  shall  fail, 
tongues  shall  cease,  and  knowledge  shall  vanish 
away;  but  love  never  faileth.  The  abiding 
principles  of  Christianity  are  faith,  hope  and 
love;  but  the  greatest  of  these  is  love. 

The  extraordinary  gifts  attending  the  baptism' 
of  the  Spirit  in  the  apostolic  age,  were  designed 
specially  for  that  age  in  the  introduction  of 
Christianity,  until  the  volume  of  inspiration  was 
completed,  and  the  Church  was  furnished  witli  a 


Putting  on   Christ.  37 

perfect  rule  of  faith  and  practice.  If  they  had 
been  necessary  to  the  subsequent  progress  of 
Christianity,  they  would,  doubtless,  have  been 
continued.  They  belonged  to  the  period  of  de- 
velopment, and  were  of  only  temporary  dura- 
tion. But  the  ministerial  gifts  of  the  Spirit, 
designed  "for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of  the 
body  of  Christ,"  continue  to  be  given,  and  shall 
be  given,  "till  we  all  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God ; 
unto  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fullness  of  Christ.  "  Eph.  tv.  12, 
13.  Hence  Paul  says,  "  I  thank  my  God  I  speak 
with  tongues  more  than  ye  all.  Yet  in  the 
Church  I  had  rather  speak  five  words  with  my 
understanding,  that  I  might  teach  others  also, 
than  ten  thousand  words  in  an  unknown 
tongue."  1  Cor.  xiv.  18,  19.  So  much  more 
did  he  value  ministerial  gifts  above  miraculous 
gifts.  Miraculous  gifts  were  for  a  sign;  minis- 
terials  gifts  for  a  blessing. 

And  the  moral  fruits  of  the  Spirit,  "love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness  and  temperance,"  are  still  wrought  in 
the  hearts  and  minds  of  believers  by  the  Holy 
Spirit,  which  is  given  unto  them.  These  consti- 
tute the  life  of  God  in  the  soul;  and  against  such 
there  is  no  law.  These  moral  fruits  are  superior 
to  ministerial  gifts  and  miraculous  endowments. 
Without  them  no  one  can  be  a  Christian;  with- 
out them  the  most  splendid  gifts  are  but  as 
sounding  brass  and  as  a  tinkling  cymbal.     These 


38  The  Doctrine  of  Baptisms. 

Baving  influences  of  the  Holy  Spirit  are  essential 
to  salvation,  and  are  continued  in  accordance 
with  the  promise  of  God:  '"Turn  you  at  my  re- 
proof :  behold  I  will  pour  out  my  Spirit  unto  you, 
I  will  make  known  my  words  unto  you. "  Prov. 
i.  23.  And  the  continuance  of  this  baptism  is 
guaranteed  by  the  words  of  Christ,  "  And  I  will 
pray  the  Father,  and  he  shall  give  you  another 
Comforter,  that  he  may  abide  with  you  for  ever;" 
that  is  through  the  whole  gospel  dispensation, 
which  is,  therefore,  termed  the  dispensation  of 
the  Spirit. 

It  is  the  saving  influence  of  the  Spirit  which 
makes  the  baptism  of  fire  a  salutary  discipline — 
a  parental  chastening,  and  gives  to  affliction, 
trial  and  persecution  all  their  moral  force  in  the 
purifying  of  the  souls  of  believers.  This  Paul 
shows  in  Kom.  v.  1-5.  "Therefore  being  justi- 
fied by  faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ.  By  whom  also  we.  have 
access,  by  faith,  into  this  grace  wherein  we  stand, 
and  rejoice  in  hope  of  the  glory  of  God.  And 
not  only  so,  but  we  glory  in  tribulations  also: 
knowing  that  tribulation  worketh  patience;  and 
patience,  experience;  and  experience,  hope;  and 
hope  maketh  not  ashamed;  because  the  love 
of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Spirit  which  is  given  unto  i<s."  The  salutary 
effects  of  tribulations  arise  from  the  baptism  of 
the  Spirit,  whereby  the  love  of  God  is  shed 
abroad  in  our  hearts.  And  from  this  we  learn 
the  necessity  of  the  Spirit's  baptism,  and  the 
propriety  of  our  making  it  the  object  of  earnest, 


Putting  on  Christ.  39 

fervent  supplication  to  God,  that  we  may  have 
this  Spirit  shed  abundantly  on  us,  that  we  may 
be  guided  into  all  truth,  to  a  saving  knowledge 
of  the  Scriptures,  and  be  sanctified  through  the 
truth,  and  prepared  unto  every  good  word  and 
work:  being  u  filled  with  all  joy  and  peace  in 
believing,  that  ye  may  abound  in  hope,  through 
the  power  of  the  Holy  Spirit."  Eom.  xv.  13. 
"We  daily  need  these  saving  influences  for  the 
support  of  our  spiritual  life,  to  assure  us  of  our 
acceptance  with  God;  to  take  the  things  of  Christ 
and  show  them  unto  us;  to  help  our  infirmities 
and  make  intercession  for  us  in  our  prayers;  and 
elevate  us,  througli  the  appointed  means  of  grace, 
to  fellowship  and  unity  with  the  Father  and  the 
Son. 


40  The  Doctrine  of  Baptisms. 


CHAPTER  III. 

RELATIVE  IMPORTANCE  OF  THE  SPIRIT'S  BAP- 
TISM  AND  WATER  BAPTISM. 


"We  have  shown  that  the  Christian  religion  is 
characterized  by  three  baptisms — the  baptism  of 
water,  as  an  ordinance  of  discipleship — the  bap- 
tism of  the  Spirit,  in  the  bestowment  of  miracu- 
lous powers,  ministerial  gifts,  and  spiritual 
graces  with  their  moral  fruits — and  the  baptism 
of  fire,  in  the  afflictions  and  trials  of  life  as  a 
means  of  moral  discipline  and  preparation  for 
the  kingdom  of  heaven.  And  when  we  consider 
the  relative  importance  of  these  baptisms  iii  the 
Christian  economy,  we  are  warranted  to  expect 
that  corresponding  attention  will  be  given  to 
them  in  the  planting  and  training  of  the  churches, 
as  recorded  in  the  Acts  of  the  Apostles.  And 
such  we  have  found  to  be  the  case.  The  baptism 
of  water,  as  administered  by  the  spostles  and 
others,  in  accordance  with  Christ's  command  to 
disciple  all  nations,  is  mentioned  fifteen  times,  as 
having  been  performed  on  nine  occasions  when 
persons  were  added  to  the  church,  or  made  dis- 
ciples outwardly,  but  is  not  in  any  way  exalted 
to  greater  importance.    The  baptism  of  the  Holy 


Putting  on  Christ.  41 

Spirit  is  mentioned  twenty-five  times,  and  in 
such  terms  as  indicate  its  absolute  necessity  unto 
salvation,  as  well  as  its  importance  to  ministerial 
qualification  and  usefulness.  The  baptism  of 
fire,  consisting  in  sanctified  afflictions,  is  not 
mentioned,  except  in  narrating  their  persecu- 
tions, and  that,  in  confirming  the  souls  of  the 
disciples,  the  Apostle  exhorted  them  to  continue 
in  the  faith,  and  that  we  must  through  much 
tribulation  enter  into  the  kingdom  of  God. 

Xow  it  surely  would  be  strange  if  in  the  Epis- 
tles we  should  find  the  reverse  of  all  this;  if  in 
them  the  baptism  of  the  Spirit  should  be  ignored 
and  the  baptism  of  water  only  be  spoken  of :  as 
if  the  Spirit's  baptism  were  nothing,  and  the 
baptism  of  water  were  made  to  be  every  thing: 
and  yet  this  is  the  effect  of  the  exposition  which 
teaches  that  Christ  is  put  on  by  water  baptism; 
and  water  baptism  is  as  much  insisted  upon  as 
if  there  could  be  no  salvation  without  it. 

There  are  a  few  undoubted  references  to  water 
baptism  in  the  Epistles,  on  which  a  few  remarks 
may  be  necessar}',  to  show  that  it  was  not  con- 
sidered essential  to  salvation;  but  was  regarded 
simply  as  the  ordinance  of  discipleship,  and  as 
only  making  disciples  outwardly;  and  therefore, 
while  it  was  unquestionably  practiced  in  accord- 
ance with  Christ's  command,  was  never  insisted 
upon  or  inculcated  as  a  saving  ordinance.  The 
first  reference  is  1  Cor.  i.  12-17.  ' '  Xo w  this  I  say, 
that  every  one  of  you  saith,  I  am  of  Paul;  and 
I  of  Apollos;  and  I  of  Cephas;  and  I  of  Christ. 
Is  Christ  divided?    Was  Paul  crucified  for  you? 


42  The  Doctrine  of  Baptisms. 

or  were  ye  baptised  in  the  name  of  Panl?  I  thank 
God  that  I  baptized  none  of  you  but  Crispus  and 
Gaius;  lest  any  should  say  that  I  had  baptized 
in  my  own  name.  And  I  baptized  also  the 
household  of  Stephanas;  besides  I  know  not 
whether  I  baptized  any  other;  for  Christ  sent  me 
not  to  baptize,  but  to  preach  the  gospel."  Here 
it  is  water  baptism  of  which  Paul  speaks,  for  it 
is  that  performed  by  the  gospel  minister;  and  he 
shows  that  even  in  this  baptism  there  was  no 
ground  on  which  to  base  their  schisms,  for  they 
were  baptized  only  in  the  name  of  Christ  as  their 
Lord  and  Master.  But  this  being  an  outward 
ordinance,  administered  b}r  the  apostles  and 
their  fellow  laborers  in  the  gospel,  it  was  possi- 
ble to  abuse  it  to  schismatic  purposes;  so  that 
those  baptized  by  Paul  might  say,  I  am  of  Paul; 
and  those  baptized  by  Apollos,  I  am  of  Apollos; 
and  those  baptized  by  Peter,  I  am  of  Peter;  and 
on  this  account  Paul  thanks  God  that  he  had 
only  baptized  two  individuals  and  one  household 
among  them.  Declaring  that  not  baptizing. 
but  preaching  the  gospel  was  the  great  work 
Christ  had  sent  him  to  do;  clearly  indicating 
that  water  baptism  was  not  regarded  by  the 
Apostle  as  essential  unto  salvation;  but  only  as  a 
mode  of  making  disciples  outwardly,  and  not 
included  in  his  commission  as  given,  Acts.  xxvi. 
16-18.  "  I  have  appeared  unto  thee  for  this 
purpose,  to  make  thee  a  minister  and  a  witness, 
both  of  things  which  thou  hast  seen,  and  of 
those  things  in  the  which  I  will  appear  unto 
thee;  delivering  thee  from  the  people,  and  from 


Putting  on  Christ.  43 

the  Gentiles,  unto  whom  now  I  send  thee,  to 
open  their  eyes,  and  to  turn  them  from  darkness 
to  light,  and  from  the  power  of  Satan  uuto  God, 
that  they  may  receive  forgiveness  ■  of  sins  and 
inheritance  among  them  which  are  sanctified 
by  faith  that  is  in  me."  But  if  water  baptism 
were  a  saving  ordinance,  Paul  would  doubt- 
less have  been  commissioned  to  baptize  as  well 
as  to  preach;  for  he  was  "  not  a  whit  behind  the 
chiefest  apostle." 

Another  reference  to  water  baptism  is  in  1 
Peter  ill.  21.  "The  like  figure  whereunto  even 
baptism  doth  also  now  save  us,  (not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience  toward  God,)  by  the  resurrec- 
tion of  Jesus  Christ."  Here,  an  inquiry  is  im- 
plied, What  baptism  doth  now  save  us?  And 
the  answer  is  given,  Xot  water  baptism,  which 
is  outword — "a  putting  away  of  the  tilth  of  the 
flesh;"  but  that  which  is  inward,  in  the  purifying 
of  the  heart, — "  the  answer  of  a  good  conscience 
toward  God:"  or  the  baptism  of  the  Holy  Spirit. 
Peter's  language  shows  that  water  baptism  is 
not  of  saving  efficacy,  and  therefore  is  not  essen- 
tial to  salvation. 

Paul  in  Heb.  x.  22,  describes  water  baptism 
by  the  terms  "having  our  bodies  washed  with 
pure  water,"  which  is  equivalent  to  "putting 
away  the  filth  of  the  flesh,"  and  indicates  its  use 
outwardly  as  an  ordinance  of  discipleship  simply, 
changing  the  relation  but  not  the  heart  of  the 
subject.  The  Jews  were  familiar  with  the  idea 
of  water  purifications  by  their  divers  baptisms. 


44  The  Doctrine  of  Baptisms. 

The  inward  baptism  was  "having  the  heart 
sprinkled  from  an  evil  conscience,"  correspond- 
ing to  the  "  answer  of  a  good  conscience  toward 
God,"  and  is  the  baptism  that  saves.  The  bap- 
tism of  water  is  thus  shown  to  be  without  saving 
efficacy. 

What,  then,  is  meant  by  the  words  "For  as 
many  of  you  as  have  been  baptized  into  Christ, 
have  put  on  Christ?"  Having  shown  that  it  is 
not  by  water  baptism,  I  now  proceed  to  show 
that  it  is  by  the  baptism  of  the  Spirit  that  Christ 
is  put  on.  The  meaning  of  the  term  "put  on," 
may  be  illustrated  and  explained  by  a  few  Scrip- 
ture references.  Isa.  li.  9:  "Awake,  awake, 
put  on  strength,  O  arm  of  the  Lord."  Isa.  lii.  1: 
"Awake,  awake;  put  on  thy  strength,  O  Zion; 
put  on  thy  beautiful  garments,  O  Jerusalem,  the 
holy  city;  for  henceforth  there  shall  no  more 
come  unto  thee  the  uncircumcised  and  the  un- 
clean."  Here  topitf  on  signifies  first  a  manifes- 
tation of  strength  in  the  execution  of  the  Divine 
purpose,  whereby  the  arm  of  the  Lord  appears 
to  be  clothed  with  it.  And,  second,  the  attain- 
ment of  that  state  of  strength  and  beauty  which 
is  promised  to  Zion  and  Jerusalem,  by  the  pre- 
paration of  the  Lord's  people  for  it.  And  in 
like  manner  to  put  on  Christ  means  the  attain- 
ment and  manifestation  of  the  Spirit  of  Christ 
in  all  that  pertains  to  the  excellency  of  Christian 
character,  whereby  his  people  appear  to  be 
clothed  with  him,  and  exhibit  the  strength  and 
beauty  of  holiness. 

To  arrive  at  the  true  meaning  of  a  passage  we 


Putting  on  Christ.  45 


pose  on  it  an  arbitrary  sense;  for  no  scripture  is 
to  be  interpreted  by  itself.  And  so  Gal.  iii.  27, 
must  be  interpreted  by  the  scope  of  the  Epistle, 
which  is  designed  to  counteract  the  effect  of  cer- 
tain Judaizing  doctrines,  and  inculcate  justifi- 
cation by  faith  in  Christ,  without  the  deeds  of 
the  law.  And  it  is  not  to  be  presumed  that 
Paul  would,  while  repudiating  the  initiatory 
rites  and  ceremonies  of  Judaism  as  unavailing, 
ascribe  the  very  life  and  power  of  Christianity 
to  the  observance  of  its  initiatory  ordinance.  On 
the  contrary,  he  declares  (verses  13,  14,)  that 
"  Christ  hath  redeemed  us  from  the  curse  of  the 
law, — that  the  blessing  of  Abraham  might  come 
on  the  Gentiles  through  Jesus  Christ;  that  we 
might  receive  the  promise  of  the  Spirit,  through 
faith."  Now  by  the  promise  of  the  Spirit  is 
meant  the  baptism  of  the  Spirit,  by  which,  in  the 
renewing  of  our  hearts  by  faith,  we  become 
Abraham's  spiritual  seed  and  heirs  of  the  bless- 
ing. Hence  (verse  26),  he  says,  "For  we  are  all 
the  children  of  God  by  faith  in  Jesus  Christ ;" 
and  then  adds,  "For  as  many  of  you  as  have 
been  baptized  into  Christ,  have  put  on  Christ." 
"  And  (v.  29)  if  ye  be  Christ's,  then  are  ye 
Abraham's  seed  and  heirs  according  to  the  pro- 
mise." Again  (vii  15),  he  says, "For  in  Christ 
Jesus  neither  circumcision  availeth  an}r  thing, 
nor  uncircumcision,  but  a  new  creature:"  and  to 
be  a  new  creature  is  to  be  born  again  of  the 
Spirit  of  God  with  the  word  of  truth,  and  thus, 
being  baptized  with  the  Spirit,  we  attain  to  and 


46  The  Doctrine  of  Baptisms, 

manifest  the  Spirit  of  Christ,  that  is,  we  put  on 
Christ.  And  "the  promise  by  faith  of  Jesus 
Christ,"  that  is,  the  baptism  of  the  Spirit  "is 
given  to  them  that  believe. "  So  that  Christ  is 
put  on  by  the  baptism  of  the  Spirit. 

That  this  is  the  true  sense,  is  further  evident 
from  Rom.  vi.  1-11.  "What  shall  we  say  then, 
shall  we  continue  in  sin,  that  grace  may  abound? 
I>y  no  means.  How  shall  we  that  are  dead  .o 
sin  live  any  longer  therein?  Know  ye  not  that 
so  many  of  us  as  were  baptized  into  Jesus  Christ, 
were  baptized  into  his  death?  Therefore,  we  are 
buried  with  him  by  baptism  into  death:  that  like 
as  Christ  was  raised  from  the  dead  by  the  glory  of 
the  Father,  even  so  we  also  should  walk  in  new- 
ness of  life :  for  if  we  have  been  planted  together 
in  the  likeness  of  his  death,  we  shall  be  also  in 
the  likeness  of  his  resurrection:  knowing  this, 
that  our  old  man  is  crucified  with  him,  that  the 
body  of  sin  might  be  destined,  that  henceforth 
we  should  not  serve  sin.  Now  if  we  be  dead 
with  Christ,  we  believe  we  shall  also  live  with 
him:  knowing  that  Christ  being  raised  from 
the  dead,  dieth  no  more,  death  hath  no  more 
dominion  over  him.  For  in  that  he  died,  he 
died  unto  sin  once:  but  in  that  he  liveth,  he 
liveth  unto  God.  Likewise  reckon  ye  yourselves 
to  be  dead  indeed  unto  sin;  but  alive  unto  God 
through  Jesus  Christ  our  Lord."  The  Apostle 
having  shown,  in  the  preceding  argument,  that 
we  are  justified,  not  by  the  deeds  of  the  law,  but 
by  faith  in  Christ,  supposes  that  some  might 
thence  infer  that  they  were   released  from  all 


Putting  on  Christ.  47 

obligation  to  obey  the  moral  law,  and  even  en- 
couraged to  continue  in  sin  that  grace  might 
abound  in  their  forgiveness  and  salvation.  But 
against  this  he  utters  his  emphatic  protest:  uBy 
no  means.  How  shall  we  that  are  dead  to  sin 
live  any  longer  therein?"  And  what  follows  is 
intended  to  justify,  illustrate,  and  maintain  this 
position.  Several  figures  are  emploj^ed  in  the 
illustration  drawn  from  the  crucifixion,  death, 
burial,  resurrection,  and  life  of  Christ:  and  are 
evidently  designed  to  illustrate  a  spiritual  opera- 
tion, the  death  unto  sin  and  the  life  unto  God  in 
the  soul  of  man,  as  effected  by  the  Spirit  of  God. 
He  speaks  of  our  "  old  man  " — our  carnal  mind 
as  being  crucified  with  Christ;  our  consequent 
death  unto  sin,  as  being  dead  and  buried  with 
Christ;  and  our  being  renewed  in  the  spirit  of 
our  minds  and  quickened  to  a  new  life,  as  being 
raised  from  the  dead  and  living  with  Christ. 
And  he  speaks  of  this  as  the  result  or  effect  of  a 
baptism  whereby  they  had  been  baptized  into 
Christ.  But  such  is  not  the  effect  of  water  bap- 
tism. Water  baptism  does  not  crucify  the  old 
man — the  carnal  mind;  does  not  make  us  die 
unto  sin;  does  not  bury  us  with  Christ  in  that 
deadness;  does  not  quicken  us  to  a  life  of  faith, 
and  raise  us  up  with  Christ  in  that  spiritual 
quickening,  so  that  we  reckon  ourselves  to  be 
dead  indeed  unto  sin,  but  alive  unto  Gocl. 
Nothing  less  than  the  baptism  of  the  Holy  Spirit 
can  effect  this;  and  we  thus  paraphrase  the  Apos- 
tle's language:  Know  ye  not  that  as  many  of  us 
as  have  been  truly  initiated  into  Jesus  Christ  by 


48  The  Doctrine  of  Baptisms. 

the  baptism  of  the  Holy  Spirit,  are  thereby  con- 
formed to  his  death,  which  was  intended  to  de- 
stroy sin:  therefore  by  this  baptism  our  carnal 
mind  is  crucified  and  buried  with  Christ  in  his 
death;  that  as  Christ  was  raised  from  the  dead 
by  a  Divine  power,  even  so  our  souls,  being 
quickened  by  the  Divine  Spirit,  should  rise  to 
newness  of  life:  for  if  we  are  thus  planted 
together  with  him  in  the  similitude  of  his  death, 
by  the  crucifixion  and  burial  of  our  old  man,  we 
shall  also  experience  a  growth  together  with  him 
in  the  similitude  of  his  resurrection,  by  our  being 
raised  from  a  death  of  sin  to  a  life  of  righteous- 
ness. The  figure  employed  is  not  that  we  are 
buried  with  Christ  in  the  baptismal  water  as  an 
emblem  of  death;  but  that  we  are  buried  with 
him  by  baptism  into  his  death.  The  figure  puts 
us  in  the  sepulcher  with  him,  being  first  crucified 
with  him  and  then  buried  with  him.  So  also  the 
figure  raises  us  up  with  him,  not  from  a  watery 
grave,  or  from  the  baptismal  waters,  but  from 
the  sepulcher  in  which  he  lay  when  he  died  unto 
sin  once.  And  the  operation  by  which  this  death 
and  resurrection  is  effected  is  the  operation  of 
the  Spirit  and  that  only.  Thus  the  carnal  mind 
is  crucified;  its  power  destroyed;  our  souls 
liberated  from  its  bondage,  and  quickened  by  the 
principle  of  a  spiritual  life,  derived  from  an  ap- 
prehension by  faith  of  Christ's  sacrificial  death, 
and  a  firm  reliance  on  his  living  energies,  where- 
by he  rose  from  the  dead  to  die  no  more.  There- 
fore, instead  of  abusing  the  doctrine  of  justifica- 
tion by  faith  to  a  continuance  in  sin  because 


Putting  on  Christ.  49 

grace  abounds;  we  thence  deduce  the  most 
powerful  motives  to  influence  us  to  such  a  course 
of  conduct  as  will  show  that  we  are  dead  indeed 
unto  sin,  but  alive  unto  God,  through  our  Lord 
Jesus  Christ,  in  the  attainment  and  manifesta- 
tion of  the  Spirit  of  Christ  or  a  putting  on  Christ. 
So  that  Christ  is  put  on  by  the  baptism  of  the 
Spirit. 

Another  passage  of  like  import  is  Col.  ii.  10-12: 
"  And  ye  are  complete  in  him  (Christ)  which  is 
the  head  of  all  principality  and  power.  In 
whom  also  ye  are  circumcised  with  the  circumci- 
sion made  without  hands,  in  putting  oif  the  body 
of  the  sins  of  the  flesh  by  the  circumcision  of 
Christ;  buried  with  him  in  baptism,  wherein 
also  ye  are  risen  with  him  through  the  faith  of 
the  operation  of  God,  who  hath  raised  him  from 
the  dead."  Here  Paul  speaks  of  an  inward  and 
spiritual  work,  termed  uthe  circumcision  of 
Christ,"  umade  without  hands,"  that  is,  spirit- 
ual, and  accomplished  in  ' k  putting  oft'  the  body 
of  the  sins  of  the  flesh, "  and  burying  the  same,  as 
a  dead  body,  along  with  Christ  in  the  sepulcher, 
and  of  being  quickened  and  raised  to  a  new  and 
spiritual  life  along  with  him,  "  through  the  faith 
of  the  operation  of  God,  who  raised  him  from 
the  dead."  Now,  what  baptism  is  it  in  which 
we  are  said  to  be  thus  buried  with  Christ  and 
raised  with  him?  Certainly  not  water  baptism, 
but  the  baptism  of  the  Spirit;  for  it  is  through 
the  faith  of  a  Divine  operation,  whereby  Christ 
himself  was  raised  from  the  dead.  And  Christ 
was  raised  by  the  Spirit  of  God.  And  hence  Paul 
5 


50  The  Doctrine  of  Baptisms, 

says,  "But  if  the  Spirit  of  Him  that  raised  up 
Jesus  from  the  dead  dwell  iu  you,  he  that  raised 
up  Christ  from  the  dead  shall  also  quicken  your 
mortal  bodies  by  his  Spirit  that  dwelleth  in  you. 
Rom.  viii.  11.  The  operation  of  God  is  the 
working  of  his  Spirit  which  he  gives  us,  and  by 
which  alone  we  are  baptized  into  Christ  and 
put  on  Christ. 

This  view  is  fully  sustained  by  other  passages, 
such  as  Eph.  iv.  4-6.  There  is  one  body  and  one 
Spirit;  even  as  ye  are  called  in  one  hope  of  your 
calling;  one  Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all;  who  is  above  all,  and  through 
all,  and  in  you  all."  A  question  here  arises  as 
to  what  this  one  baptism  is.  Some  maintain  that 
it  is  water  baptism,  and  that  there  is  no  other; 
that  the  baptism  of  the  Spirit  was  restricted  to 
two  occasions  only,  and  then  ceased;  and  that  the 
baptism  of  fire  is  the  threatened  punishment  of 
the  wicked.  But  I  have  shown  by  Scripture 
testimony  that  the  baptism  of  the  Spirit  was  not 
so  restricted.  Even  its  miraculous  gifts  were 
bestowed  freely  and  abundantly  on  other  occa- 
sions, and  continued  to  be  given  until  Chris- 
tianity was  fully  developed;  and  that  the  minis- 
terial gifts  and  moral  fruits  continue  to  be  given 
by  the  Spirit's  baptism,  and  must  continue  until 
the  Church  itself  shall  be  completed  and  the  dis- 
pensation terminate.  I  have  also  shown  that 
the  baptism  of  fire  is  the  discipline  of  trial  and 
affliction,  or  the  much  tribulation  through  which 
we  must  enter  into  the  kingdom  of  God.  Now 
which  of  these  is  the  one  baptism  here  spoken  of? 


rutting  on  Christ.  51 

Doubtless  it  is  the  baptism  of  the  Spirit— the 
indispensable  baptism — without  which  there  can 
be  no  salvation.  But  Mr.  Challen  says,  page 
97:  "If  the  Apostle  referred  to  the  baptism  of 
the  Spirit — then  he  has  ignored,  and  for  ever 
set  aside,  the  baptism  in  water;  for  he  has 
positively  declared,  with  the  same  assurance, 
that  there  is  but  one  body  and  one  Spirit,  one 
Lord  and  one  faith — that  there  is  but  one  bap- 
tism, and  if  this  is  the  Spirit's  baptism,  then 
water,  in  any  way,  action,  or  form,  in  baptism, 
is  for  ever  excluded."  But  the  Apostle  does  not 
say,  There-  is  but  one  body,  and  but  one  baptism: 
the  but  is  put  in  by  Mr.  Challen  himself,  and  no 
doubt  put  in  for  a  purpose,  and  very  materially 
changes  the  meaning;  indeed  it  makes  it  untrue 
in  the  sense  in  which  Mr.  Challen  uses  it.  Let 
us  see:  "There  is  one  body,  that  is,  one  Church. 
Well,  what  church  is  it?  Is  it  the  Church  at 
Jerusalem?  or  one  of  the  churches  of  Judea,  or 
of  Samaria;  or  one  of  the  churches  of  Galatia; 
or  one  of  the  seven  churches  of  Asia;  or  the 
Church  at  Corinth,  or  at  Colosse?  No, indeed !  it 
is  neither  of  these;  nor  any  combination  of  these; 
nor  is  it  the  outward  visible  church  of  any  place 
or  any  age.  The  one  body  is  the  true  spiritual 
Church  composed  of  all  believers  in  Christ  Jesus, 
who  are  regenerated  by  the  Spirit.  Well,  when 
the  Apostle  says  of  this  divine  ideal  Church, 
There  is  one  body,  does  he  mean  to  ignore,  and 
for  ever  set  aside  the  outward  visible  churches 
to  whom  he  addresses  his  epistles,  and  of  which 
mention  is  frequently  made  in  the  Acts?    Cer- 


52  The  Doctrine  of  Baptisms, 

tainly  not.  The  one  body  or  one  Church  is  an 
idea  of  a  community  entirely  consistent  with 
the  co-existence  of  all  these  outward  and  visible 
churches,  in  each  of  which  may  perhaps  be  found 
a  few  of  the  members  of  the  one  body.  It  is  so 
also  with  the  baptism  of  the  Spirit.  It  is  one  bap- 
tism, and,  indeed,  the  only  baptism  by  which  we 
can  be  made  members  of  the  one  body ;  for  the 
Apostle  says,  1  Cor.  xii.  13,  '  By  one  Spirit  we 
are  all  baptized  into  one  body,  whether  we  be  Jews 
or  Gentiles,  whether  we  be  bond  or  free,  and 
have  all  been  made  to  drink  into  one  Spirit.'" 
And  here  we  learn  that  for  the  one  body — the 
true  Church  of  Jesus  Christ,  there  is  one  baptism 
— the  baptism  of  the  Spirit:  while  for  the  out- 
ward or  visible  churches,  there  is  the  baptism  of 
water.  But  Paul  was  not  speaking  of  the  out- 
ward or  visible  churches,  and  therefore  does  not 
speak  of  the  outward  baptism  of  water.  Neither 
does  it  follow  that  he  ignores  and  for  ever  sets 
aside  water  baptism,  because  he  denominates 
the  baptism  of  the  Spirit,  one  baptism ;  no  more 
than  it  follows  that  he  ignores  and  for  ever  sets 
aside  the  outward  and  visible  churches,  because 
he  denominates  Christ's  true  ideal  Church,  the 
one  body,  or  one  Church. 

Now,  to  be  by  one  Spirit  baptized  into  one 
body,  is  to  be  made  members  of  Christ's  true 
Church,  and  so  to  be  baptized  into  Christ,  and  to 
put  on  Christ.  Hence,  in  2  Thess.  ii.  13,  14, 
Paul  says:  "But  we  are  bound  to  give  thanks 
always  to  God  for  you,  brethren  beloved  of  the 
Lord,   because  God  hath  from  the  beginning 


Putting  on  Christ.  53 

chosen  you  to  salvation  through  sanctification 
of  the  Spirit,  and  belief  of  the  truth;  whereunto 
he  hath  called  you  by  our  gospel,  to  the  obtain- 
ing of  the  glory  of  our  Lord  Jesus  Christ." 
And  1  Thess.  i.  o,  6,  "  For  our  gospel  came  not 
unto  you  in  word  only,  but  also  in  power,  and  in 
the  Holy  Spirit,  and  in  much  assurance; — and  ye 
became  followers  of  us,  and  of  the  Lord,  having 
received  the  word  in  much  affliction,  with  joy  of 
the  Holy  Spirit."  From  these  and  other  corres- 
ponding passages  of  Scripture,  we  find  that  the 
ministration  of  the  gospel  must  be  not  in  the 
letter  only,  but  in  the  Spirit.  The  preaching  of 
the  apostles  was  only  made  effectual  by  the 
Diviue  power  attending  it,  and  the  same  power 
is  as  necessary  now  to  convert  and  save  men  as 
it  was  then.  It  is  not  the  word  alone,  but  the 
word  with  the  Holy  Spirit  sent  down  from 
heaven;  that  is.  the  baptism  of  the  Spirit;  and 
which  is  as  needful  now  as  ever;  and  does  still 
accompany  the  truth  preached  to  the  hearts  and 
consciences  of  men;  convincing  of  sin  and  turn- 
ing the  disobedient  to  the  wisdom  of  the  just. 
And  Paul's  prayer.  Eph.  iii.  14-21.  is  still  appro- 
priate: "  For  this  cause  I  bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ,  of  whom  the 
whole  family  (the  true  Church)  in  heaven  and 
earth  is  named,  that  he  would  grant  you,  accord- 
ing to  the  riches  of  his  glory,  to  be  strengthened 
with  might  by  his  Spirit  in  the  inner  man;  that 
Christ  may  dwell  in  your  hearts  by  faith;  that 
ye  (having  put  on  Christ,)  being  rooted  and 
grounded  in  love,  may  be  able  to  comprehend 


54  TJie  Doctrine  of  Baptisms. 

with  all  saints,  what  is  the  breadth,  and  depth, 
and  length,  nnd  height;  and  to  know  the  love  of 
Christ  which  passeth  knowledge,  that  ye  might 
be  filled  with  all  the  fullness  of  God;  (and  so  he 
■filled  with  the  Spirit,  or  baptized  with  the  Spirit). 
Kow  unto  him  that  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  ask  or  think,  according 
to  the  power  (the  Holy  Spirit)  that  worketh  in  us, 
unto  him  be  glory  in  the  Church  hj  Jesus  Christ, 
throughout  all  ages,  world  without  end.   Amen. " 


Putting  on  Christ  55 


CHAPTER  IV. 

IN  REGARD  TO  CHARACTER  AND  DEPORTMENT. 


To  put  on  the  Lord  Jesus  Christ  is  not  the 
profession  of  Christianity  by  an  outward  form, 
or  ceremony.  This  is  simply  to  put  on  the  pro- 
fession of  discipleship,  which  may  be  a  profession 
only,  a  form  of  godliness  without  the  power,  a 
naming  of  Christ  or  a  taking  his  name  without 
departing  from  iniquity;  and,  in  such  cases,  is 
admitted  by  all  to  possess  no  saving  efficacy. 
And  even  when  the  form  is  accompanied  with 
the  power,  the  efficacy  is  not  in  che  form,  but  in 
the  power.  To  put  on  the  Lord  Jesus  Christ  is 
to  become  a  true  Christian,  inwardly,  by  the 
renewing  of  the  mind  and  the  purifying  of  the 
heart;  a  work  effected  by  the  Holy  Spirit,  and 
which  has  also  an  outward  manifestation,  cor- 
responding with  the  inward  and  spiritual  change, 
and  is  the  evidence  of  such  a  change.  This  is 
to  put  on  Christ  in  relation  to  the  character  and 
deportment  becoming  the  gospel  of  Christ,  and 
is  the  subject  of  present  consideration. 

First,  Paul,  in  his  letter  to  the  Romans,  hav- 
ing shown  the  relation  in  which  they  stood  to 
Christ,  by  the  Spirit's  baptism,  says:  "Let  not 
sin  therefore  reign  in  your  mortal  body,  that  ye 


56  The  Doctrine  of  Baptisms. 

should  obey  it  in  the  lusts  thereof.  Neither  yield 
ye  your  members  as  instruments  of  unrighteous- 
ness unto  sin ;  but  yield  yourselves  unto  God,  as 
those  that  are  alive  from  the  dead,  and  your  mem- 
bers as  instruments  of  righteousness  unto  God." 
Rom.  vi.  12, 13.  Thus  a  holy  life  is  shown  to  be 
the  proper  external  manifestation  of  the  inward 
state  of  grace  effected  by  the  Holy  Spirit.  Being 
dead  to  sin  by  the  cross  of  Christ,  they  could  no 
longer  live  in  sin.  The  nails  and  spear  which 
pierced  the  body  of  Jesus  as  a  sin-offering  had, 
through  the  operation  of  the  Spirit,  crucified 
their  carnal  mind,  and  freed  them  from  its  power. 
And,  being  raised  to  a  new  life  through  the  faith 
of  the  operation  of  God,  in  the  resurrection  of 
Jesus  Christ  from  the  dead,  they  were  con- 
strained to  live  to  him  who  died  for  them  and 
rose  again. 

He  further  illustrates  and  enforces  this  point 
in  vii.  1-4,  by  the  consideration  that  as,  when 
a  husband  dies,  his  widow  is  released  from  the 
bond  which  united  them,  and  is  at  liberty  to  be 
united  to  another,  so  they  were  released  from 
their  bondage  to  the  law  by  the  death  of  the 
old  man  of  sin,  that  they  might  be  married  to 
Christ,  in  the  new  covenant,  and  bring  forth  fruit 
unto  God.  And  viii.  1,  he  saj^s:  "  There  is,  there- 
fore, no  condemnation  to  them  which  are  in 
Christ  Jesus,  who  walk  not  after  the  flesh,  but 
after  the  Spirit;"  whereby  it  appears  that  the 
walk  or  deportment  evinces  the  state  or  relation, 
and  to  walk  after  the  Spirit  in  mortifying  the 
flesh  with  its  affections  and   lusts,  and  living 


Patting  on  Christ.  57 

soberly,  righteously,  and  godly  in  this  present 
evil  world,  manifests  that  such  as  do  so  are  in 
Christ  Jesus.  "  For  as  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  sons  of  God." 

There  were  in  the  Church  at  Eome,  as  in  all 
organized  professing  churches,  some  having  a 
form  without  the  power  of  godliness — some  bap- 
tized with  water,  who  were  not  baptized  with  the 
Spirit — some  who  were  led  by  the  spirit  of  the 
world,  and  not  by  the  Spirit  of  God.  They  were 
Christians  outwardly  by  profession  and  water 
baptism;  but  they  were  not  Christians  inwardl}', 
by  regeneration  and  sanctification.  By  water 
baptism  they  were  made  disciples  in  the  letter; 
but  water  baptism  does  not  wash  away  sin,  nor 
effect  a  change  of  heart;  and  therefore  does  not 
make  the  subject  of  it  a  real  Christian.  The  bap- 
tism of  the  Spirit  alone  can  do  this,  and  enable  a 
man  to  live  a  holy  life.  Hence  the  exhortation  to 
such,  "But  put  ye  on  the  Lord  Jesus  Christ, 
and  make  not  provision  for  the  flesh  to  fulfill  the 
lusts  thereof,"  is  an  exhortation  to  repentance, 
and  to  a  life  of  self-denial  and  holiness  in  accord- 
ance with  their  profession.  Christ  was  to  be  put 
on  in  godly  living. 

Second.  In  his  Epistle  to  the  Corinthians,  Paul 
inculcates  the  same  point,  though  using  different 
figures  and  illustrations.  He  tells  them  that  the 
true  Christian  is  the  temple  of  God  in  which  the 
Spirit  dwells.  "  Know  ye  not  that  ye  are  the 
temple  of  God,  and  that  the  Spirit  of  God  dwel- 
leth  in  you."    1  Cor.  hi.  16.     This  is  true  of  all 


58  The  Doctrine  of  Baptisms. 

who  are  baptized  with  the  Holy  Spirit;  for  that 
is  to  receive  the  Spirit  and  to  be  filled  with  the 
Spirit.  It  is  true  of  all  real  Christians.  It  was 
true  of  all  such  at  Corinth;  but  in  the  Church 
there,  as  well  as  at  Eome,  there  were  some  of 
whom  it  could  not  be  said,  that  they  really  were 
temples  of  God — some  who  were  only  such  by 
profession;  who  were  merely  baptized  heathen, 
and  necessarily  excepted;  for  Paul  says  of  them, 
"  But  now  I  have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called  a  brother  be 
a  fornicator,  or  covetous,  or  an  idolator,  or  a 
railer,  or  a  drunkard,  or  an  extortioner;  with 
such  an  one,  no  not  to  eat."  v.  11.  Such  were 
not  temples  of  God,  nor  did  the  Spirit  of  God 
dwell  in  them.  They  were  rather  temples  of 
Satan,  and  the  hold  of  every  foul  and  unclean 
spirit.  Still  they  might  be  saved,  if  they  could 
be  induced  to  repent  of  their  sinful  practices, 
and  put  on  the  Lord  Jesus  Christ  in  the  baptism 
of  the  Spirit;  for  others  of  like  character  had 
been  thus  saved  from  their  sins  as  we  learn,  vi. 
9-11.  "  Know  ye  not  that  the  unrighteous  shall 
not  inherit  the  kingdom  of  God?  Be  not  de- 
ceived: neither  fornicators,  nor  idolaters,  nor 
adulterers,  nor  effeminate,  nor  abusers  of  them- 
selves with  mankind,  nor  thieves,  nor  covetous, 
nor  drunkards,  nor  revilers,  nor  extortioners, 
shall  inherit  the  kingdom  of  God.  And  such 
were  some  of  you:  but  ye  are  washed,  but  ye 
are  sanctified,  out  ye  are  justified  in  the  name 
of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God."    This  washing  was  not  effected  by  water 


Putting  on  Christ.  59 

baptism,  or  else  there  would  not  have  been  in 
the  Church  one  called  a  brother  who  was  a 
fornicator  or  a  drunkard:  for  all  had  been  bap- 
tized with  water.  Xo:  it  was  the  "washing 
of  regeneration  and  renewing  of  the  Holy 
Spirit,"  by  which  they  were  cleansed  from  their 
sins  and  sanctified.  And  they  obtained  this 
cleansing  through  faith  in  Christ's  atoning  sacri- 
fice: for  his  blood  cleanseth  from  all  sin;  and  in 
Rev.  i.  5,  it  is  said  that  Christ  washed  the  saints 
from  their  sins  in  his  own  blood.  This,  in  Eph. 
v.  26,  is  called  the  washing  of  water  by  the  word, 
which  must  be  a  spiritual  washing.  The  term 
water  being  used,  as  in  John  vii.  38,  39,  for  the 
Holy  Spirit  which  they  that  believe  on  him  re- 
ceive. And  all  who  are  thus  washed  from  sin, 
sanctified,  and  justified  by  the  Spirit  of  God,  are 
temples  of  God.  Hence  he  says  again,  "  Know 
ye  not  that  your  body  is  the  temple  of  the  Holy 
Spirit,  which  is  in  you.  which  }^e  have  of  God, 
and  ye  are  not  your  own?  For  ye  are  bought 
with  a  price:  therefore  glorify  God  in  your  body 
and  in  your  spirit  which  are  God's."  vi.  19,  20, 
which  amounts  to  this;  Let  your  conduct  be  in 
accordance  with  your  relation  to  God  and  the 
obligations  you  are  under  to  him.  Let  it  be  a 
real  putting  on  of  Jesus  Christ  in  a  life  of  faith 
and  practical  obedience. 

He  then  cautions  them  against  trusting  in  a 
mere  profession  of  Christianity,  from  the  exam- 
ple of  the  Israelites,  who  all  "were  under  the 
cloud,  and  all  passed  through  the  sea;  and  were 
all  baptized  unto  Moses  in  the  cloud  and  in  the 


60  The  Doctrine  of  Baptisms. 

sea;  and  did  all  eat  the  same  spiritual  meat;  and 
did  all  drink  the  same  spiritual  drink;  for  they 
drank  of  that  spiritual  rock  that  followed  them, 
and  that  rock  was  Christ.  But  with  many  of 
them  God  was  not  well  pleased;  for  they  were 
overthrown  in  the  wilderness.  Kow  these  things 
were  our  examples  to  the  intent  we  should  not  lust 
after  evil  things  as  they  also  lusted. "  x.  1-6.  The 
lesson  here  taught  is  that  outward  discipleship 
by  water  baptism,  and  observance  of  the  Lord's 
supper  will  not  avail  to  save  any  one  whose  con- 
duct is  sinful  and  impure.  "  Wherefore  he  saith, 
Let  him  that  thinketh  he  standeth  take  heed  lest 
he  fall."  ver.  12.  If  thinking  himself  secure  in 
his  church  connection  by  water  baptism,  and  the 
observance  of  the  Lord's  supper,  he  should  in- 
dulge in  fleshly  lusts,  he  falls.  His  profession 
can  not  save  him.  He  must,  b}T  a  spiritual  bap- 
tism, die  unto  sin,  be  buried  with  Christ,  rise  with 
Christ,  and  put  on  Christ  in  the  attainment  and 
manifestation  of  the  Spirit  of  Christ,  or  his  pro- 
fession is  nothing.  For  "if  any  man  have  not 
the  Spirit  of  Christ  he  is  none  of  his. "  But  "by 
one  Spirit  we  are  all  baptized  into  one  body  " — 
the  true  Church — "whether we  be  Jews  or  Gen- 
tiles, whether  we  be  bond  or  free,  and  have  been 
all  made  to  drink  into  one  Spirit."  The  baptism 
of  the  Spirit  brings  us  into  fellowship  with  the 
Spirit.  And  drinking  of  this  living  water,  it 
becomes  a  well  of  water,  springing  up  in  the  soul 
unto  eternal  life.  This  Divine  Spirit  is  a  foun- 
tain of  life  to  him  that  hath  it.  Yea,  it  is  an 
anointing,  a  seal,  and  an  earnest;  the  anointing 


Putting  on  Christ.  61 

of  truth,  the  seal  of  redemption,  the  earnest  of  our 
future  inJieritance.  "  Xow  he  which  establisheth 
us  with  you,  in  Christ,  and  hath  anointed  us,  is 
God:  who  hath  also  sealed  us,  and  given  the 
Spirit  in  our  hearts."  2  Cor.  i.  21,  22.  "Kow 
he  that  hath  wrought  us  for  the  self  same  thing 
is  God,  who  also  hath  given  unto  us  the  earnest 
of  the  Spirit,  v.  5.  Thus  Christ  is  formed  in 
our  hearts  the  hope  of  glory;  and  he  that  hath 
this  hope  in  him  purifieth  himself  as  he  is  pure. 
Third.  This  point  is  clearly  established  in  his 
letter  to  the  Galatians,  some  of  whom  had  been 
turned  away  from  the  gospel  by  the  Judaizing 
teachers  to  seek  justitication  by  the  deeds  of  the 
law.  He  says,  "Are  ye  so  foolish?  having 
begun  in  the  Spirit,  are  ye  now  made  perfect  by 
the  flesh?  hi.  3.  They  were  foolish  in  forsaking 
the  gospel  for  the  law,  from  which  they  could 
hope  for  nothing  but  a  curse.  The  blessing  of 
Abraham  did  not  come  by  the  law,  but  by  Jesus 
Christ,  that  the  Gentiles  might  receive  the  pro- 
mise of  the  Spirit,  through  faith;  the  promise 
of  the  Spirit  being  the  baptism  of  the  Spirit, 
which  is  given  to  them  that  believe.  Hence,  he 
says,  For  as  many  of  you,  as  have  been  baptized 
into  Christ  have  put  on  Christ.  There  is  neither 
Jew  nor  Greek,  there  is  neither  bond  nor  free, 
there  is  neither  male  nor  female:  for  ye  are  all 
one  in  Christ  Jesus."  Xow  in  1  Cor.  xii.  13,  it 
is  said  to  be  by  the  Spirit's  baptism  that  this 
oneness  is  effected,  and  proves  that  here  also  the 
Apostle  speaks  concerning  the  same  baptism,  in 
which  alone  Christ  is  put  on,  and  all  national, 


62  The  Doctrine  of  Baptisms. 

conditional  and  sexual  distinctions  are  lost.  All 
believers  in  Christ  are  the  children  of  God  by 
faith;  and  because  they  are  children,  God  sends 
forth  the  Spirit  of  his  Son  into  their  hearts, 
crying,  Abba,  Father.  This  is  the  Spirit  of 
adoption,  through  which  "  we  wait  for  the  hope 
of  righteousness  by  faith."  v.  5.  jSow  this 
1  'putting  on  Christ"  is  attended  by  a  corres- 
ponding external  manifestation,  of  which  he 
says,  "  Walk  in  the  Spirit  and  ye  shall  not  fulfill 
the  lusts  of  the  ilesh;"  for  "the  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  meekness,  temperance: 
against  such  there  is  no  law.  And  they  that 
are  Christ's  have  crucified  the  flesh  with  its  affec- 
tions and  lusts."  And  in  these  moral  fruits  of 
the  Spirit  it  is  evinced  that  Christ  is  put  on,  not 
by  profession  ouly,  but  by  a  becoming  practical 
walk,  wherein  no  provision  is  made  for  the  flesh 
to  fulfill  the  lusts  thereof. 

Fourth.  Among  the  Ephesians  the  true  Chris- 
tians are  distinguished  as  those  who  "trusted  in 
Christ,  after  they  had  heard  the  word  of  truth, 
the  gospel  of  their  salvation,  and  in  whom  also, 
after  they  believed,  they  were  sealed  with  that 
Holy  Spirit  of  promise,"  and  were  builded 
together  for  a  habitation  of  God  through  the 
Spirit;"  and  these  he  exhorts  to  a  deportment 
worthy  of  their  relation  to  God.  "  I  say,  there- 
fore, and  testify  in  the  Lord  Jesus,  that  ye  hence- 
forth walk,  not  as  other  Gentiles  walk,  in  the 
vanity  of  their  mind  having  the  understanding 
darkened,  being  alienated  from  the  life  of  God, 


Putting  on  Clirist.  63 

through  the  ignorance  that  is  in  them,  because 
of  the  blindness  of  their  heart:  who  being  past 
feeling  have  given  themselves  over  unto  lascivi- 
ousness  to  work  all  uncleanness  with  greediness. 
But  ye  have  not  so  learned  Christ;  if  so  be  that 
ye  have  heard  him,  and  have  been  taught  by  him 
as  the  truth  is  in  Jesus;  that  ye  put  off  concern- 
ing the  former  conversation,  the  old  man,  which 
is  corrupt  according  to  the  deceitful  lusts;  and 
be  renewed  in  the  spirit  of  your  mind.  And 
that  ye  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness."  iv. 
17-24.  This  putting  on  the  new  man  is  putting 
on  Christ  in  the  manifestations  of  a  good  char- 
acter. a  For  the  fruit  of  the  Spirit  is  in  all  good- 
ness, and  righteousness,  and  truth."    v.  9. 

Fifth.  In  his  letter  to  the  Philippians,  he  thus 
designates  the  spiritual  Christians:  •'  For  we  are 
the  circumcision,  which  worship  God  in  the 
Spirit,  and  rejoice  in  Christ  Jesus,  and  have  no 
confidence  in  the  flesh;"  iii.  3,  and  then  gives 
us  his  own  experience.  "  But  what  things  were 
gain  to  me,  those  I  counted  loss  for  Christ.  Yea, 
doubtless,  and  I  count  all  things  loss  for  the 
excellency  of  the  knowledge  of  Jesus  Christ  my 
Lord:  for  whom  I  have  suffered  the  loss  of  all 
things,  and  do  count  them  dung  that  I  may  win 
Christ,  and  be  found  in  him,  not  having  my  own 
righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ;  the  righte- 
ousness which  is  of  God  by  faith:  that  I  may 
know  him,  and  the  power  of  his  resurrection, 
being  made  conformable  unto  his  death:  if  by 


64  The  Doctrine  of  Baptisms 

any  means  I  might  attain  unto  the  resurrection 
out  of  the  dead.  Not  as  though  I  had  already- 
attained,  either  were  already  perfect;  but  I  fol- 
low after,  if  that  I  may  apprehend  that  for 
which  I  am  apprehended  of  Christ  Jesus. 
Brethren,  I  count  not  myself  to  have  appre- 
hended. But  this  one  thing  I  do,  forgetting 
those  things  which  are  behind  and  reaching  forth 
unto  those  things  which  are  before,  I  press 
toward  the  mark  for  the  prize  of  the  high  calling 
in  Christ  Jesus;"  verses  7-14.  And  this  experi- 
ence he  presses  upon  all  of  the  same  faith:  "  Let 
us  therefore,  as  many  as  be  perfect  be  thus 
minded,  and  whereunto  we  have  already  at- 
tained, let  us  walk  by  the  same  rule,  let  us  mind 
the  same  thing;"  verses  15, 16.  Thus  they  were 
to  put  on  Christ  in  the  progressive  development 
of  a  Christian  character,  and  constant  advance- 
ment in  the  Christian  life.  Such  were  the  true 
circumcision  who  walked  in  the  steps  of  Paul. 
Others  there  were  in  the  church,  disciples  out- 
wardly by  water  baptism,  whose  walk  proclaimed 
them  enemies  of  Christ,  whose  end  was  destruc- 
tion, whose  God  was  their  belly,  whose  glory 
was  their  shame,  who  minded  earthly  things. 
These  were  not  baptized  of  the  Spirit  nor 
washed  from  their  sins,  and  had  not  put  on 
Christ. 

Sixth.  The  saints  and  faithful  brethren  of 
Colosse  are  described  as  complete  in  Christ,  cir- 
cumcised with  the  circumcision  made  without 
hands,  buried  with  him  in  baptism,  wherein  also 
they  were  risen  with  him,  as  subjects  of  a  Divine 


Putting  on  Christ.  65 

operation.  And  to  them  he  says:  "If  ye  then 
be  risen  with  Christ,  seek  those  things  which  are 
above  where  Christ  also  sitteth  on  the  right  hand 
of  God.  Set  your  affections  on  things  above, 
not  on  things  on  the  earth.  For  ye  are  dead 
(dend  to  sin  and  to  the  world)  and  your  life  is 
hid  with  Christ  in  God.  When  Christ  who  is 
our  life  shall  appear,  then  shall  ye  also  appear 
with  him  in  glor}\"  iii.  1-4.  And  again,  Put 
on,  therefore,  as  the  elect  of  God,  holy  and  be- 
loved, bowels  of  mercies,  kindness,  humbleness 
of  mind,  meekness,  long  suffering,  forbearing  one 
another  and  forgiving  one  another  if  any  man 
have  a  quarrel  against  any;  even  as  Christ  for- 
gave you,  so  also  do  ye.  And  above  all  things 
put  on  charity  (love)  which  is  the  bond  of  per- 
fectness,  (the  more  excellent  way, )  and  let  the 
peace  of  God  rule  in  your  hearts,  to  which  ye 
are  also  called,  and  be  ye  thankful,  iii.  12-15. 
Here  we  find  that  to  put  on  Christ  is  to  put  on 
the  character,  and  to  follow  the  example  of 
Christ. 

Seventh.  And  to  the  Thessalonians  who  had 
received  the  word  in  much  affliction,  and  joy  of 
the  Holy  Spirit,  he  says:  "  Ye  are  all  the 
children  of  light,  and  the  children  of  the  day," 
"therefore  let  us  watch  and  be  sober;  putting 
on  the  breastplate  of  faith  and  love,  and  for  a 
helmet  the  hope  of  salvation,"  thus  showing 
that  Christian  character,  and  practical  godly 
living,  constitute  the  putting  on  Christ  in  its  ex- 
ternal manifestation.  And  this  is  the  testimony 
of  Paul  in  his  epistles,  demonstrating,  beyond  a 


66  The  Doctrine  of  Baptisms. 

doubt,  that  holiness  of  heart  and  life  are  essen- 
tially connected  with,  and  spring  from  the  bap- 
tism of  the  Holy  Spirit.  ' '  For  God  hath  not 
called  us  unto  uncleanness  but  unto  holiness. 
He  therefore  that  despiseth,  despiseth  not  man 
but  God,  who  hath  also  given  unto  us  his  Holy 
Spirit."  1  Thess.  iv.  7.  8.  Without  the  Spirit  in 
all  that  constitutes  a  saving  baptism,  no  one  can 
be  born  of  God,  no  one  can  belong  to  Christ,  no 
one  can  live  a  truly  holy  life,  no  one  can  inherit 
the  kingdom  of  heaven.  This  is  the  concurrent 
testimony  of  the  Scriptures.  Let  us  not,  then, 
despise  the  doctrine  of  the  Divine  influence  in 
regeneration,  sanctification  and  redemption,  as 
though  it  were  no  longer  needed  in  the  world. 
This  may  be  done  while  professing  to  honor  the 
word  of  God,  by  denying  the  necessity  of  the 
Spirit's  operation  to  give  efficiency  to  the  truth:  by 
maintaining  that  the  word  alone  is  altogether  suf- 
ficient to  effect  the  renewing  of  the  mind  and  the 
purifying  of  the  heart:  that  a  certain  method — 
water  baptism — is  therein  prescribed  for  becoming 
a  Christian,  just  as  in  the  constitution  of  the 
United  States,  a  certain  method,  naturalization — 
is  prescribed  for  foreigners  to  become  citizens;  and 
all  that  is  necessary  to  be  done,  in  either  case,  is  to 
attend  to  this  form  or  ceremony,  and  you  are  at 
once  initiated  into  all  the  rights  and  privileges  of 
the  new  relation.  And  so  far  as  the  professing 
Church  is  concerned,  this  is  the  case.  The 
baptized  person  becomes  a  disciple  outwardly, 
and  a  member  of  the  professing  Church;  but 
that  is  all,  unless  he  has  also  been  baptized  of 


Putting  on  Christ.  67 

the  Spirit,  and  thus  made  a  child  of  God,  and  a 
member  of  the  one  body,  the  true  Church. 
There  may  be  light  without  heat,  and  there  may 
be  the  word  without  the  Spirit.  Light  without 
heat  does  not  quicken  any  thing.  The  word 
without  the  Spirit  does  not  regenerate  any  one. 
The  word  is  the  instrument  of  regeneration  and 
sanctification,  but  the  Spirit  is  the  agent.  This 
is  recognized  by  James  (i.  18.)  u  Of  his  own 
will  begat  he  us  with  the  word  of  the  truth,  that 
we  should  be  a  kind  of  first  fruits  of  his  crea- 
tures." And  by  Peter  (1  Epistle  i.  22).  Seeing 
ye  have  purified  your  souls  in  obeying  the  truth, 
through  the  Spirit."  And  by  John  (1  Epistle  ii.  20.) 
"But  ye  have  an  unction  from  the  Holy  One,  and 
ye  know  all  things."  And  (iv.  13)  "Hereby 
know  we  that  we  dwell  in  him,  and  he  in  us, 
because  he  hath  given  us  of  his  Spirit."  And 
by  Jude  (20,  21,)  "  But  ye,  beloved,  building  up 
yourselves  on  your  most  hoi}'  faith,  praying  in 
the  Holy  Spirit,  keep  yourselves  in  the  love  of 
God,  looking  for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eternal  life."  And  in  Bev.  v.  6,  the 
vision  of  the  seven  spirits  of  God  sent  forth  into 
all  the  earth,  indicates  that  the  Holy  Spirit,  in 
all  the  fullness  of  regenerating  and  sanctifying 
power,  still  works  for  the  redemption  of  mankind 
through  the  mediation  of  the  Son  of  God,  and 
will  work  until  the  whole  elect  Church  of  God 
shall  sing  that  new  song  to  the  Lamb,  "  Thou 
art  worthy  to  take  the  book,  and  to  open  the 
seals  thereof,  for  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood,  out  of  every 


68  The  Doctrine  of  Baptisms. 

kindred  and  tongue,  and  people  and  nation,  and 
hast  made  us  unto  our  God  kings  and  priests; 
and  we  shall  reign  on  the  earth."    Rev.  v.  9, 10. 

Thus  throughout  the  writings  of  the  Apostles 
we  find  that  the  Holy  Spirit  is  presented  as  the 
convincing,  converting,  sanctifying  and  redeem- 
ing agent,  whereby  the  word  of  God  is  made 
effectual,  as  an  instrumentality  of  salvation, 
whereby  we  are  made  new  creatures  in  Christ 
Jesus,  and  so  put  on  Christ  in  our  separation 
from  the  world,  and  preparation  for  the  kingdom 
of  God. 

Let  us,  then,  receive  these  testimonies:  culti- 
vate a  deep  sense  of  our  need  of  the  Holy  Spirit, 
and  submit  our  souls  to  this  sin-destroying  and 
soul-renewing  baptism,  that  we  may  be  dead  in- 
deed unto  sin,  but  alive  unto  God  through  our 
Lord  Jesus  Christ.  The  baptism  of  the  Spirit 
is  no  less  real  now  in  the  bestowment  of  minis- 
terial gifts  and  moral  fruits,  than  it  was  when 
attested  by  miraculous  signs:  but  it  is  necessary 
that  we  be  emptied  of  all  pride,  vain  glory,  and 
self-conceit,  that  we  may  be  filled  with  the 
Spirit,  and  put  on  the  Lord  Jesus  Christ. 


DOCTEIKE  OF  BAPTISMS. 

PAET    II. 

The    Three    Witnesses 


PKEFACE. 


The  manner  and  connection  in  which  the  be- 
loved disciple  introduces  the  Three  Witnesses 
into  his  Epistle,  must  impress  every  reflecting 
mind  with  an  idea  of  their  importance  in  the 
Christian  economy.  It  is  further  obvious  that 
the  meaning  of  the  passage  has  been  greatly  ob- 
scured by  the  interpolated  matter,  which,  though 
universally  acknowledged  as  spurious,  is  still  re- 
tained in  the  authorized  English  version.  And, 
the  meaning  being  obscured,  the  particular  ap- 
plications of  this  passage  have  been  wholly  over- 
looked or  only  partially  discovered.  This  treatise 
is  designed  to  develop  its  meaning,  and  show 
its  bearings  on  the  subject  of  baptisms.  The 
investigation  has  been  deeply  interesting,  and  it 
is  hoped  that  the  points  discussed  will  be  found 
intelligibly  unfolded,  and,  by  the  blessing  of  God, 
instructive  and  edifying,  though  the  limits  as- 
signed have  made  it  necessary  to  be  brief,  where 
enlargement  might  have  been  advantageous.  It 
was  not  intended  to  be  exhaustive,  but  simply 
to  present  the  truth  in  such  a  manner  as  would 
produce  conviction,  and  be  suggestive  of  corres- 
ponding thoughts. 


(71) 


THE 

Doctrine  of  Baptisms 


PART  II. 
THE  THREE  WITNESSES. 

"AITD  THERE  ARE  THREE  THAT  BEAR  WITNESS."— John. 


INTRODUCTION 

It  is  generally  admitted  that  the  passage  in 
the  fifth  chapter  of  the  first  Epistle  of  John,  re- 
lative to  three  that  bear  witness  in  heaven,  is  an 
interpolation.  It  is  found  in  but  one  of  the  one 
hundred  and  thirteen  Greek  MSS.  of  the  New 
Testament  known  to  be  extant,  and  that  one  the 
most  modern,  having  been  written  subsequent  to 
the  year  A.  D.  1500.  It  is  not  found  in  any 
ancient  version  except  the  Vulgate,  and  in  no 
copies  of  this  version  written  prior  to  the  tenth 
century.  Xone  of  the  ancient  Greek  fathers 
quote  it;  and  the  more  ancient  of  the  Latin 
fathers  mention  it  not.  Griesbach  leaves  it  out 
of  the  text;  and  the  critics  generally  declare  it 

(73) 


74  The  Doctrine  of  BcqAisms. 

spurious.  "In  short,"  says  Dr.  A.  Clarke,  "  it 
stands  on  no  authority  sufficient  to  authenticate 
any  part  of  a  revelation  professing  to  have  come 
from  God."  Omitting  this  evidently  spurious 
passage,  the  text  from  the  fifth  to  the  ninth 
verses  will  read  thus: 

"This  is  he  that  came  by  water  and  blood, 
Jesus  Christ;  not  by  water  only,  but  by  water 
and  blood.  And  it  is  the  Spirit  that  beareth 
witness,  because  the  Spirit  is  truth.  For  there 
are  three  that  bear  record,  the  Spirit,  the  water, 
and  the  blood,  and  these  three  agree  in  one." 

That  the  meaning  of  this  passage  is  somewhat 
obscure,  is  evinced  by  the  diversity  of  opinions 
respecting  it  among  expositors,  and  the  conjec- 
tural form  in  which  they  are  usually  expressed. 
The  most  plausible  of  these  may  be  condensed 
into  the  following  statement.  That  the  first 
witness  is  the  Holy  Spirit,  which  descended  on 
Jesus  at  his  baptism  in  attestation  of  his  Mes- 
siahship;  and  by  the  written  word  continually 
witnesseth  that  Jesus  is  the  Son  of  God,  and 
that  God  hath  given  unto  us  eternal  life  in  him. 
That  the  second  witness  is  the  water  in  the  bap- 
tism of  Jesus,  as  an  emblem  of  the  purity  of  his 
character  and  the  nature  of  his  religion,  and  still 
used  in  the  ordinance  of  Christian  baptism,  to 
bear  witness  of  the  same  thing;  and  as  being 
connected  with  the  belief  that  Jesus  is  the  Son 
of  God.  That  the  third  witness  is  the  blood  of 
Jesus,  shed  on  the  cross  as  an  atonement  for  sin, 
and  which,  being  represented  in  the  Lord's  sup- 
per, testifies  of  his  death  u^til  he  shall  come 


Tut  Three  Witnesses.  75 

again.  That  these  three  witnesses  thus  agree  in 
the  substance  of  their  testimony  concerning 
Jesus  Christ  and  his  salvation. 

But  this  -view,  however  true  in  relation  to  the 
particulars  embraced  in  it,  does  not  satisfy  the 
mind  of  its  correctness.  It  is  inconclusive,  and 
suggests  doubts  rather  than  produces  conviction. 
Yet  it  was,  doubtless,  intended  that  we  should 
understand  this  portion  of  Scripture,  for  John 
says,  v.  13:  "  These  things  have  I  written  unto 
you  that  believe  on  the  name  of  the  Son  of  God; 
that  ye  might  know  that  ye  have  eternal  life, 
and  that  ye  may  believe  on  the  name  of  the  Son 
of  God."  There  must  be  some  practical  and 
efficient  connection  between  the  things  written 
respecting  the  witnesses  and  their  testimony, 
and  the  knowledge  to  be  attained  thereby,  and 
the  faith  to  be  exercised.  This  connection  can 
only  be  found  in  the  testimony  of  the  word  of 
God,  comparing  spiritual  things  with  spiritual 
things,  and  with  humble  dependence  upon  the 
Spirit  of  God  to  guide  us  into  all  truth,  and  to 
take  the  things  of  Christ  and  show  them  unto 
us.  The  following  exposition  of  the  passage  in 
its  connection  with  the  context  embracing  most 
of  the  chapter,  is  given  as  the  result  of  biblical 
research  and  prayerful  thought. 


76  The  Doctrine  of  Baptisms. 


CHAPTEE  I. 

GENERAL  EXPOSITION. 


"  "Whosoever  believeth  that  Jesus  is  the 
Christ,  is  born  of  God :  and  every  one  that  loveth 
him  that  begat,  loveth  him  also  that  is  begotten 
of  him.  By  this  we  know  that  we  love  the  chil- 
dren of  God,  when  we  love  God,  and  keep  his 
commandments.  For  this  is  the  love  of  God, 
that  we  keep  his  commandments :  and  his  com- 
mandments are  not  grievous.  For  whatsoever 
is  born  of  God  overcometh  the  world ;  and  this 
is  the  victory  that  overcometh  the  world,  even 
our  faith.  Who  is  he  that  overcometh  the  world, 
but  he  that  believeth  that  Jesus  is  the  Son  of 
God?  This  is  he  that  came  by  water  and  blood, 
even  Jesus  Christ ;  not  by  water  only,  but  by 
water  and  blood :  and  it  is  the  Spirit  that  beareth 
witness,  because  the  Spirit  is  truth.  For  there 
are  three  that  bear  witness,  the  Spirit  and  the 
water  and  the  blood ;  and  these  three  agree  in 
one.  If  we  receive  the  witness  of  men,  the  wit- 
ness of  God  is  greater :  for  this  is  the  witness  of 
God,  winch  he  hath  testified  of  his  son.  He  that 
believeth  on  the  Son  of  God  hath  the  witness  in 
himself;  he  that  believeth  not  God,  hath  made 


The  Three  Witnesses.  77 

him  a  liar ;  because  he  believeth  not  the  record 
that  God  gave  of  his  Son.  And  this  is  the 
record,  that  God  hath  given  to  us  eternal  life ; 
and  this  life  is  in  his  Sou.  He  that  hath  the 
Son,  hath  life  ;  and  he  that  hath  not  the  Son  of 
God,  hath  not  life.  These  things  have  I  written 
unto  you  that  believe  on  the  Son  of  God :  that 
ye  may  know  that  ye  have  eternal  life,  and  that 
ye  may  believe  on  the  name  of  the  Son  of  God. 
And  this  is  the  confidence  that  we  have  in  him, 
that  if  we  ask  any  thing  according  to  his  will,  he 
heareth  us :  and  if  we  know  that  he  hear  us, 
whatsoever  we  ask,  we  know  that  we  have  the 
petitions  that  we  desired  of  him."  1  John 
v.  1-15. 

The  persons  addressed  by  the  Apostle  are 
believers  in  Jesus  Christ ;  and  the  object  of  his 
address  is,  that  by  his  testimony  they  might 
know,  or  be  fully  assured,  that  they  had  eternal 
life,  and  have  their  faith  increased  to  an  un- 
wavering confidence  in  the  name  of  the  Son  of 
God.  He  shows  that  to  believe  in  Jesus  Christ 
is  to  be  born  of  God.  Faith  in  Jesus  Christ 
being  the  reception  of  the  Divine  testimony  or 
word  of  truth  which  is  the  incorruptible  seed  of 
regeneration,  with  which  we  are  spiritually  be- 
gotten by  the  Father  of  lights,  according  to  his 
own  will :  for  we  are  all  the  children  of  God  by 
faith  in  Jesus  Christ.  And  this  Divine  birth  is 
evidenced, 

First,  By  love  to  God  and  to  the  children  of 
God :  for  the  love  to  God  is  a  certain  result  of 
being  born  of  God,  and  necessarily  associates 


78  The  Doctrine  of  Baptisms. 

with  it  love  to  the  children  of  God.  Second,  By 
keeping  the  commandments  of  God  and  delight- 
ing in  the  same ;  for  obedience  accompanies  love 
to  God,  and  the  child  of  God  delights  in  the  law 
of  God  after  the  inner  man — the  new  man — the 
divine  nature  wrought  within  by  the  Holy  Spirit. 
Third,  By  overcoming  the  world  through  faith 
in  the  Son  of  God:  for  by  faith  in  Christ  he 
discerns  the  vanity  of  the  world  in  contrast  with 
the  unfading  glory  of  the  future  kingdom  of  G  d, 
and  is  armed  with  patience  that  is  invincible, 
that  renounces  the  world,  and  comes  off  more 
than  conqueror  in  every  conflict.  And  having 
thus  described  the  relation,  the  obedience  and 
victory  of  the  believer  in  the  Son  of  God,  he  in 
the  sixth  verse  evidently  refers  to  some  state- 
ment previously  made  respecting  Jesus  Christ, 
by  way  of  identifying  him  with  it,  and  thereby 
introducing  the  subject  of  the  three  witnesses. 
He  says,  "This  is  he  that  came  by  water  and 
blood;  even  Jesus  Christ;  not  by  water  only, 
but  by  water  and  blood ;  and  it  is  the  Spirit  that 
beareth  witness,  because  the  Spirit  is  truth." 
He  on  whom  they  believed,  and  by  faith  in 
whose  name  they  were  born  of  God  and  over- 
came the  world,  was  the  same  that  came  by 
water  and  blood,  as  testified  by  the  Spirit  of 
truth.  But  in  this  epistle  nothing  is  previously 
said  about  the  water  and  blood,  and  hence, 
doubtless,  the  language  refers  to  his  testimony 
in  his  gospel  respecting  the  water  and  the  blood, 
in  the  scene  of  the  crucifixion ;  where  we  read : 
"After  this,  Jesus  knowing  that  all  things 


The  Three  Witnesses.  79 

were  now  accomplished,  that  the  Scripture 
might  be  fulfilled,  saith,  I  thirst,  Xow  there 
was  set  a  vessel  full  of  vinegar,  and  they  filled 
a  sponge  with  vinegar,  and  put  it  upon  hyssop, 
and  put  it  to  his  mouth.  When  Jesus,  there 
fore,  had  received  the  vinegar,  he  said,  It  is 
finished ;  and  he  bowed  his  head,  and  gave  up 
the  Spirit.  The  Jews,  therefore,  because  it  was 
the  preparation,  that  the  bodies  should  not 
remain  upon  the  cross  on  the  Sabbath  day,  (for 
that  Sabbath  was  a  high  day),  besought  Pilate 
that  their  legs  might  be  broken,  and  that  they 
might  be  taken  away.  Then  came  the  soldiers, 
and  brake  the  legs  of  the  first,  and  of  the  other 
which  were  crucified  with  him.  But  when  they 
came  to  Jesus,  and  saw  that  he  was  dead  already, 
they  brake  not  his  legs ;  but  one  of  the  soldiers 
with  a  spear  pierced  his  side,  and  forthwith 
came  thereout  blood  and  water.  And  he  that 
saw  it  bare  record,  and  his  record  is  true  ;  and 
he  knoweth  that  he  saith  true,  that  ye  might 
believe.  For  these  things  were  done  that  the 
scripture  should  be  fulfilled,  A  bone  of  him  shall 
not  be  broken.  And  again  another  scripture 
saith,  They  shall  look  on  him  whom  they 
pierced.  John  xix.  28-37. 

Xow  it  is  evident  that  the  reference  by  the 
Apostle  in  the  Epistle  is  to  the  record  here 
made  respecting  the  water  and  the  blood  which 
flowed  from  the  side  of  Jesus,  and  by  which  was 
fulfilled  the  testimony  of  the  Spirit  in  the  Scrip- 
tures. It  is  remarkable  how  explicit  the  Apostle 
is    in  verifying  his  testimony  concerning    the 


80  The  Doctrine  of  Baptisms. 

water  and  the  blood.  "And  he  that  saw  it 
bare  record,  and  his  record  is  true;  and  he 
knoweth  that  he  saith  true,  that  ye  might  be- 
lieve." And  the  object  here  avowed  accords 
with  the  object  in  testifying  concerning  the 
three  witnesses — "that  ye  might  believe."  Xow 
there  is  an  important  point  involved  in  this  tes- 
timony, one  which  lies  at  the  very  foundation 
of  the  atonement  for  sin  made  by  the  death  of 
Christ,  and  on  which  depends  the  hope  of  eter- 
nal life.  It  is  that  Jesus  voluntarily  laid  down 
his  life  for  us ;  that  his  life  was  not  forfeited  by 
transgression ;  that  being  holy,  harmless,  unde- 
fined, separate  from  sinners,  and  higher  than  the 
heavens,  as  the  Son  of  God,  he  was  not  involved 
in  the  imputation  of  Adam's  sin,  whereby  the 
penalty  of  death  came  upon  all  his  posterity. 
For  Jesus  the  Son  of  God  existed  before  Adam, 
and  was  Adam's  Creator  and  Lord;  and  incarna- 
tion, which  brought  him  into  affinity  with  our 
race,  did  not  bring  him  under  the  penalty  of 
Adam's  sin.  And  therefore  his  death  was  not 
the  penalty  of  sin;  but  a  voluntary  sacrifice  for 
sin  to  make  reconciliation  for  transgressors.  This 
was  in  accordance  with  his  own  declarations; 
"As  the  Father  knoweth  me,  even  so  know  I 
the  Father;  and  I  lay  down  my  life  for  the  sheep. 
Therefore  doth  my  Father  love  me,  because  I 
lay  down  my  life  that  I  might  take  it  again.  Xo 
man  taketh  it  from  me,  but  I  lay  it  down  of  my- 
self; I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again."  John  x.  15,  17,  18. 
Now  when  he  cried:  "  It  is  finished,"  and  bowed 


The  Three  Witnesses.  81 

his  head,  and  gave  up  the  spirit;  his  giving  up 
the  spirit  was  the  act  of  laying  down  his  life; 
and  of  the  verity  of  this  act  it  was  important 
that  there  should  be  no  doubt.  The  whole  doc- 
trine of  atonement  for  sin  by  his  death  hinges 
upon  it;  for  if  Christ's  death  was  not  voluntary, 
it  could  be  no  atonement  for  sin.  But  he  volun- 
tarily gave  himself  up  into  the  hands  of  wicked 
men  to  be  crucified  by  them,  and  after  enduring 
the  agony  for  three  hours,  he  cried  with  a  loud 
voice,  "Father,  into  thy  hands  I  commit  my 
spirit, ' '  which  showed  that  he  did  not  die  from 
exhaustion,  and  immediately  jielded  up  his 
spirit.  This  was  long  before  death  could  have 
ensued  by  crucifixion,  and  hence  it  convinced 
the  centurion  that  he  was  the  Son  of  God.  And 
Pilate  marveled  when  he  heard  of  it,  as  an 
extraordinary  circumstance,  out  of  the  line  even 
of  human  probabilities. 

Xow  that  he  thus  laid  down  his  life  for  us,  is 
proved  by  the  testimony  respecting  the  water 
and  the  blood.  "When  the  soldiers,  who  were 
sent  to  break  the  legs  of  the  crucified  ones,  and 
thus  hasten  their  death,  came  to  Jesus,  they  per- 
ceived that  he  was  already  dead,  and  they  brake 
not  his  legs,  deeming  it  unnecessary;  but  one  of 
them,  with  a  spear,  pierced  his  side,  and  forth- 
with came  there  out  blood  and  water.  Their 
omitting  to  break  his  legs,  and  the  piercing  of 
his  side,  were  evidences  that  they  considered  him 
as  already  dead.  And  the  flow  of  blood  and 
water,  which  may  have  been  simply  a  natural 
effect  of  the  wound  by  the  spear,  in  passing 
6 


82  The  Doctrine  of  Baptisms. 

through  the  pericardium  into  the  heart,  furnished 
conclusive  evidence  to  the  Apostle  that  Jesus 
had  really  laid  down  his  own  life,  and  thus  made 
a  propitiation  for  sin  through  faith  in  his  blood. 
He  was  a  witness  to  the  facts  in  the  case,  though 
not  till  afterwards  did  he  understand  their  sacri- 
ficial import.  But  he  assures  us  that  he  saw  it, 
and  that  his  record  is  true,  and  he  knoweth  that 
he  saith  true,  "that  ye  might  believe."  These 
facts  furnish  a  foundation  for  our  faith  in  the 
voluntariness  of  the  death  of  Christ,  and  there- 
fore that  his  death  was  an  offering  for  sin. 

Another  point  of  great  importance  in  this  tes- 
timony is  the  shedding  of  his  blood,  as  an  essen- 
tial requirement  in  his  death  as  an  atonement 
for  sin;  for  without  the  shedding  of  blood  there 
is  no  remission.  He  might  have  laid  down  his 
life  without  shedding  a  drop  of  his  blood;  but 
this  would  not  have  fulfilled  the  law  of  sacrifice 
in  making  atonement  for  sin.  Hence  the  par- 
ticular testimony  respecting  the  blood.  "]Srot 
by  water  only;  but  by  water  and  blood. "  The 
water  was  an  evidence  that  he  had  voluntarily 
laid  down  his  life  for  us.  The  blood  was  that 
and  more;  it  was  an  element  of  atonement;  it 
was  necessary  to  valid  propitiation;  it  was  re- 
quired for  the  ratification  of  the  2sew  Cove- 
nant in  making  reconciliation  for  transgressors. 
Hence  we  are  said  to  be  "brought  nigh  by  his 
blood,"  and  to  be  "justified  by  his  blood,"  and 
to  be  "redeemed  by  his  blood,"  and  to  be 
"  washed  from  our  sins  in  his  blood."  And  the 
songs  of  the  saints  is,  "  Thou  art  worthy  to  take 


The  Three  Witnesses.  83 

the  book,  and  to  open  the  seals  thereof;  for  thou 
wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation."  Eev.  v.  9.  And  those  who 
come  up  out  of  great  tribulation  and  stand  before 
God,  wash  their  robes  and  make  them  white  in 
the  blood  of  the  Lamb. 

That  the  coming  of  Christ  in  the  flesh  had 
reference  to  his  death  and  sacrifice  for  sin,  is  set 
forth  in  his  own  testimony  and  by  his  apostles. 
Indeed  this  was  the  chief  purpose  of  his  coming, 
the  great  object  of  his  incarnation.  In  Matt.  xx. 
28,  he  says:  "  Even  as  the  Son  of  man  came  not 
to  be  ministered  unto,  but  to  minister  and  to 
give  his  life  a  ransom  for  many."  And  in  John 
xii.  2-4,  27,  32,  33,  "  Yerily,  verily,  I  say  unto 
you,  except  a  corn  of  wheat  fall  into  the  ground 
and  die,  it  abideth  alone;  but  if  it  die  itbringeth 
forth  much  fruit.  Now  is  my  soul  troubled,  and 
what  shall  I  say?  Father  save  me  from  this 
hour?  but  for  this  cause  came  I  unto  this  hour. 
And  I.  if  I  be  lifted  up  from  the  earth,  will  draw 
all  men  unto  me.  (This  he  said,  signifying  what 
death  he  should  die.)"  Again  he  said:  "And  as 
Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up,  that 
whosoever  believeth  in  him  should  not  perish, 
but  have  eternal  life."  John  iii.  14,  15.  And 
again: i;  I  am  the  living  bread  which  came  down 
from  heaven:  if  any  man  eat  of  this  bread,  he 
shall  live  for  ever;  and  the  bread  that  I  will  give 
is  my  flesh  which  I  will  give  for  the  life  of  the 
world.     Yerily,  verily,  I  sa}-  unto  you,  except 


84  The  Doctrine  of ' Baptisms. 

ye  eat  the  flesh  of  the  Son  of  man,  and  drink 
his  blood,  ye  have  no  life  in  you.  Whoso  eateth 
my  flesh  and  drinketh  my  blood,  hath  eternal 
life,  and  I  will  raise  him  up  at  the  last  day." 
John  vi.  51,  53,  54.  Thus  Jesus  connects  his 
coming  from  l^eaven,  and  his  advent  into  the 
world  by  the  incarnation,  with  the  sacrificial 
offering  of  himself,  whereby  all  believers  in  him 
obtain  eternal  life,  as  the  great  end  of  his  coming, 
fully  justifying  the  application  of  the  phrase,  This 
is  he  that  came  by  water  and  blood  to  the  scene 
of  the  crucifixion. 

To  the  same  import  is  the  language  of  Paul: 
"  But  now  once  in  the  end  of  the  world  (cucoiot; 
age  of  sacrificial  offerings)  hath  he  appeared  to 
put  away  sin  by  the  sacrifice  of  himself."  Heb. 
ix.  26.  The  Mosaic  economy  was  one  of  num- 
erous expiatory  sacrifices  which  were  offered 
according  to  the  law,  but  which  could  not  take 
away  sin,  as  was  manifest  from  their  continual 
repetition.  But  as  types  of  a  better  sacrifice  to 
come,  they  pointed  the  worshipers  to  Christ, 
and  indicated  that  the  great  end  or  object  of  his 
coming  in  the  flesh  would  be  to  make  atonement 
for  sin  by  the  offering  of  himself  once  for  all:  and 
thus,  too,  putting  an  end  to  the  age  of  typical 
sacrifices.  Hence,  also,  John  says:  "  And  ye 
know  that  he  was  manifested  to  take  away  our 
sins;  and  in  him  is  no  sin."  1  John  iii.  5.  From 
these  testimonies  we  learn  that  Jesus  Christ  was 
manifested,  appeared  in  the  end  of  the  age, 
came  into  the  world,  to  put  away  sin  by  the 
sacrifice  of  himself;  and  hence  the  phrase,  "This 


The  Three  Witnesses.  85 

is  lie  that  came  by  water  and  blood,"  relates  not 
so  much  to  any  circumstances  attending  his  ad- 
vent into  the  world,  or  his  entrance  upon  his 
ministry,  as  to  the  object  of  his  coming,  which 
was  accomplished  by  his  sacrificial  death. 

In  the  facts  of  the  crucifixion  here  referred  to, 
there  was  a  fulfilment  of  the  Scripture  which 
says:  "A  bone  of  him  shall  not  be  broken." 
This  was  a  requirement  concerning  the  paschal 
lamb,  which  the  Israelites  were  commanded  to 
slay  at  the  time  of  the  passover,  and  sprinkle 
the  blood  upon  the  lintels  and  door-posts  of  their 
houses,  for  the  redemption  of  their  first-born 
from  the  sword  of  the  destroying  angel,  which 
in  that  night  slew  all  the  first-born  of  the 
Egyptians.  The  paschal  lamb  was  a  type  of 
Jesus  Christ,  our  passover,  who  was  slain  for  us; 
and  by  whose  blood  the  Church  of  the  first-born 
are  redeemed  from  sin  and  from  the  second 
death.  And  the  requirements  concerning  the 
type  become  predictions  concerning  the  antitype; 
so  that  this  Scripture,  taken  as  a  prophecy  con- 
cerning Christ  is  said  to  have  been  fulfilled  by 
the  voluntary  death  of  Christ,  rendering  it 
unnecessary  that  his  legs  should  be  broken. 

The  condition  of  another  Scripture  which  says, 
"They  shall  look  on  him  whom  they  pierced," 
was  also  met  in  these  transactions.  This  occurs 
in  a  prophecy  concerning  the  repentance  of 
Israel  at  the  second  coming  of  Christ,  when  they 
shall  see  him  in  his  glory,  and  know  him  to  be 
the  crucified  one  who  had  been  rejected  by  them. 
The  prediction  shows  that  Christ  would  be  pre- 


86  The  Doctrine  of  Baptisms. 

viously  pierced  by  them,  and  John  testifies  that 
this  piercing  took  place  when  he  was  crucified. 

JSow  these  Scriptures,  and  others  in  relation 
to  the  death  of  Christ,  were  given  by  inspiration 
of  God,  and  by  them  the  Holy  Spirit  testified  of 
things  to  come.  Hence  John  says:  "And  it  is 
the  Spirit  that  beareth  witness,  because  the 
Spirit  is  truth."  The  events  narrated,  trans- 
pired as  the  Spirit  testified  they  should.  And 
nothing  was  wanting  to  the  complete  fulfilment 
of  the  word.  And  so  "there  are  three  that  bear 
witness"  to  the  all-atoning  sacrifice  of  Jesus 
Christ  by  his  death  on  the  cross,  "  the  Spirit, 
the  water,  and  the  blood" — the  Spirit  in  the 
prophetical  testimony,  and  the  water  and  the 
blood,  in  the  evidence  they  afforded  that  Christ 
laid  down  his  life  for  the  sin  of  the  world.  "And 
these  three  agree  in  one."  Here  the  Spirit,  and 
the  water,  and  the  blood,  in  prediction  and  ful- 
filment bear  their  concurrent  testimony  to  the 
death  of  Jesus  as  a  sin  offering;  and  thereby 
faith  in  the  record  is  confirmed.  And  "if  we 
receive  the  witness  of  men,"  which  is  done  in 
all  departments  of  society,  in  proof  of  the  most 
important  facts,  and  in  confirming  covenants, 
"the  witness  of  God  is  greater,"  and  infinitely 
more  worthy  of  belief.  We  ought,  therefore,  to 
receive  this  witness,  and  sincerely  and  truly  be- 
lieve in  the  sacrificial  death  of  Christ,  as  thus  set 
forth  in  the  Divine  record.  "For  this  is  the 
witness  of  God,  which  he  hath  testified  of  his 
Son."  The  combined  testimony  of  the  three 
witnesses  in  presenting  Christ  before  us  as  the 


The  Three  Witnesses.  87 

Son  of  God,  and  his  death  as  the  atoning 
sacrifice  for  sin,  is  the  witness  of  God.  The 
testimony  of  the  Scripture  is  inspired  by  him. 
The  fulfilment  was  arranged  by  him.  His  Spirit 
and  his  providence  harmonize,  showing  the 
Divine  origin  of  the  testimony,  and  that  it  is 
worthy  of  all  acceptation.  And  he  that,  re- 
ceiving the  testimony,  ' '  belie veth  on  the  Son  of 
God,  hath  the  witness  in  himself;"  for  the  Holy 
Spirit  is  given  to  every  obedient  believer,  and 
employs  the  truth  which  he  receives  to  regen- 
erate and  sanctify  him,  thus  furnishing  him  with 
an  internal  witness  that  he  is  born  of  God,  in  his 
own  consciousness  of  that  spiritual  change. 

But  "he  that  believe th  not  God,"  that  re- 
cei veth  not  this  testimony,  "hath  made  him  a 
liar;  because  he  believeth  not  the  record  that 
God  gave  of  his  Son."  This  record  is  that  par- 
ticularly respecting  Christ's  death  contained  in 
the  testimony  of  the  three  witnesses,  as  here 
certified  by  the  Apostle,  but  may  also  embrace 
the  whole  of  the  Divine  word,  comprised  in  the 
Old  Testament  predictions  and  the  ]Sew  Testa- 
ment fulfilments.  It  is  the  gospel  record  which 
is  commanded  to  be  preached  for  the  obedience 
of  faith  among  all  nations.  It  is  Christ  cruci- 
fied— the  power  of  God  and  the  wisdom  of  God, 
unto  all  the  saved.  To  reject  it  is  a  great  sin: 
for  the  unbeliever  tries  virtually  to  make  God  a 
liar,  because  he  discards  the  record  as  untrue. 

"  And  this  is  the  record,  that  God  hath  given 
to  us  eternal  life,  and  this  life  is  in  his  Son." 
In  the  economy  of  redemption  by  Jesus  Christ 


88  The  Doctrine  of  Baptisms. 

there  are  provisions  of  grace  which  are  absolute, 
unconditional  and  universal;  and  there  are  also 
provisions  of  grace  which  are  contingent,  condi- 
tional, and  special.  In  regard  to  them  all,  it 
may  be  said,  that  the  purpose  of  God  according 
to  foreknowledge  shall  stand,  and  he  will  do  all 
his  pleasure.  Of  the  former  class  of  provisions, 
one  is  that  of  restoring  to  all  mankind  the  life 
forfeited  by  Adam's  transgression;  to  which  end 
Christ  sustains  the  same  political  relation  to  our 
race  that  Adam  sustained.  Both  were  represen- 
tative men;  and  as  such,  both  acted  for  the 
whole  race.  "Therefore,  as  by  the  offence  of 
one,  judgment  came  upon  all  men  to  condemna- 
tion; even  so  by  the  righteousness  of  one,  the 
free  gift  came  upon  all  men  unto  justification  of 
life.  For  as  by  one  man's  disobedience  the  many 
were  made  sinners;  so  by  the  obedience  of  one, 
shall  the  many  be  made  righteous."  Bom.  v. 
18,  19.  And,  "For  since  by  man  came  death, 
by  man  came  also  the  resurrection  of  the  dead 
For  as  in  Adam  all  die,  even  so  in  Christ  shall 
all  be  made  alive."  1  Cor.  xv.  21,  22.  And 
hence  "we  have  hope  toward  God — that  there 
shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust."  Acts  xxiv.  15.  This  provi- 
sion of  redemption  ensures  to  all  men  the  restora- 
tion of  the  life  forfeited  by  Adam's  transgression; 
but  this  is  natural  life,  corresponding  with  that 
of  the  first  representative  man,  who  was  of  the 
earth,  earthy.  This  provision  embraces  all  men, 
so  that  no  one  will  come  short  of  the  gift,  though 
all  who  avail  themselves  of  the  special  provisions 


The  Three  Witnesses.  89 

of  grace  will  obtain  a  greater  gift,  in  which  this 
Will  be  swallowed  up. 

A  special  provision  of  grace  is  the  promise  of 
eternal  life  to  them  that  believe  in  the  Lord 
Jesus  Christ,  and  which  has  for  its  foundation 
the  atoning  sacrifice  of  Christ,  who  died  for  our 
sins  according  to  the  Scriptures.  For,  "by  his 
own  blood,  he  entered  into  the  holy  place,  hav- 
ing obtained  eternal  redemption  for  us."  Heb. 
ix.  12.  "  And  for  this  cause,  he  is  the  Mediator 
of  the  new  covenant  that  by  means  of  death 
for  the  redemption  of  the  transgressions  under 
the  first  covenant,  they  which  are  called  might 
receive  the  promise  of  eternal  inheritance." 
Heb.  ix.  15.  And  hence  Jesus  says:  "And  this 
is  the  will  of  him  that  sent  me,  that  every  one 
that  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life:  and  I  will  raise  him  up  at 
the  last  day."  John  vi.  40.  The  everlasting 
life  here  promised  is  associated  with  the  resur- 
rection at  the  last  day;  that  is,  at  the  termina- 
tion of  this  dispensation,  when  the  saints  of  God 
only  will  be  raised  from  the  dead,  and  the  living 
saints  shall  be  changed  in  a  moment,  in  the 
twinkling  of  an  eye,  and  all  shall  be  caught  up 
together  in  the  clouds  to  meet  the  Lord  in  the 
air,  at  his  second  coming.  This  is  called  the 
first  resurrection,  and  the  life  attained  in  it  is 
called  eternal  life,  because  of  its  glorious  nature 
and  condition,  corresponding  with  that  of  the 
second  representative  man,  who  is  the  Lord  from 
heaven,  the  brightness  of  the  Father's  glory  and 
express  image  of  his  person.     And  after  his  like- 


90  The  Doctrine  of  Baptisms. 

ness,  all  that  believe  on  him  shall  be  made  im- 
mortal, incorruptible,  and  glorious,  and  shall 
reign  with  him  in  his  kingdom.  This  is  a  con- 
tingent, conditional,  and  special  provision  of 
grace,  of  which  God  has  made  promise  to  all 
who  believe  in  his  Son.  And  so  "he  that  hath 
the  Son  hath  life,"  being  raised  from  a  death  of 
sin  to  a  life  of  righteousness  through  the  opera- 
tion of  the  Holy  Spirit;  for  spiritual  life  in  Christ 
Jesus  is  the  incipient  stage  of  eternal  life.  Liv- 
ing by  faith  in  the  Son  of  God;  resting  in  his 
all  atoning  sacrifice  for  sin;  and  walking  by  faith 
and  not  by  sight,  is  eternal  life  begun:  for  Jesus 
said,  "  Whosoever  drinketh  of  the  water  that  I 
shall  give  him  shall  never  thirst;  but  the  water 
that  I  shall  give  him,  shall  be  in  him  a  well  of 
water  springing  up  into  everlasting  life.  This 
he  spake  of  the  Spirit  which  is  given  to  all  who 
believe."  And  which,  Paul  says:  "he  shed 
on  us  abundantly  through  Jesus  Christ  our 
Saviour;  that,  being  justified  by  his  grace,  we 
should  be  made  heirs  according  to  the  hope  of 
eternal  life."     Titus  iii.  6,  7. 

"  And  he  that  hath  not  the  Son  of  God,"  that 
believeth  not  on  his  name,  "hath not  life."  He 
has  no  spiritual  life,  and  hence  no  eternal  life. 
All  he  possesses  is  the  natural  life  derived  from 
the  first  Adam,  and  forfeited  by  his  transgression: 
and  he  is  therefore  under  the  penalty  of  death. 
And  though  that  life  will  be  restored  in  the  last 
order  of  the  resurrection,  because  of  the  obedience 
of  Christ,  the  second  representative  man,  it  will 
still  be  natural  life  in  the  natural  body,  with  lia- 


The  Three  Witnesses.  91 

bility  to  suffering  and  pain.  And  though  it  will  be 
perpetuated  by  suitable  means  ordained  of  God 
to  that  end,  it  will  never  be  more  than  natural 
life.  It  will  never  be  developed  into  the  eternal 
life  of  incorruptible  and  glorified  humanity. 

Such  is  the  testimony  of  the  three  witnesses — 
the  Spirit,  and  the  water,  and  the  blood — where- 
by Christ  and  his  all-atoning  sacrifice  is  presented 
to  us  as  the  object  of  our  faith.  This  testimony 
centers  in  the  cross,  showing  that  the  crucified 
one  is  the  Son  of  God,  and  that  he  voluntarily 
laid  down  his  life  for  us,  and  shed  his  precious 
blood  for  the  remission  of  our  sins,  and  so  laid 
the  foundation  for  a  special  manifestation  of 
grace  in  the  justification  of  all  who  believe  on 
him  unto  eternal  life.  And  that  believing  in  him 
we  may  know  that  we  are  born  of  God,  and  if 
children,  then  heirs;  heirs  of  God  and  joint  heirs 
with  Christ  unto  an  inheritance  which  is  incor- 
ruptible, undefiled,  and  that  fadeth  not  away;  and 
that,  "we  may  have  confidence  in  him,  that  if 
we  ask  any  thing  according  to  his  will  he  heareth 
us."  For  "the  Spirit  also  helpeth  our  infirmi- 
ties; for  we  know  not  what  we  should  pray  for 
as  we  ought;  but  the  Spirit  itself  maketh  inter- 
cession for  us,  with  groanings  which  cannot  be 
uttered.  And  he  that  searcheth  the  hearts, 
knoweth  what  is  the  mind  of  the  Spirit,  because 
it  maketh  intercession  for  the  saints  according 
to  the  will  of  God."  Rom.  viii.  26,  27.  And 
having  this  assurance  that  he  heareth  us,  we 
also  "know  that  we  have  the  petitions  that  we 
desired  of  him." 


The  Doctrine  of  Baptisms. 


CHAPTER  II. 

PARTICULAR  APPLICATIONS. 


Having  presented  what  appears  to  be  the 
primary  meaning  of  the  passage  of  Scripture 
respecting  the  three  witnesses,  in  the  foregoing 
exposition,  I  proceed  to  treat  of  some  particular 
applications  of  the  same,  having  their  foundation 
in  Christ's  mediatorial  work,  and  being  in 
accordance  with  the  analogy  of  faith. 

GENERAL   REMARKS. 

The  Three  Witnesses  have  reference  also,  as  it 
appears  to  me,  to  the  three  baptisms  which  char- 
acterize the  Christian  religion;  and  to  which 
John  the  Baptist  refers  when  speaking  of  differ- 
ences between  his  ministry  and  the  ministry  of 
Christ:  UI  indeed  baptize  you  with  water  unto 
repentance,  but  he  that  cometh  after  me  is 
mightier  than  I,  whose  shoes  I  am  not  worthy 
to  bear;  he  shall  baptize  you  with  the  Holy  Spirit 
and  with  fire;"  in  which  the  baptism  of  fire 
answers  to  the  blood;  for  these  terms  are  both 
significant  of  the  same  thing,  with,  perhaps,  this 
difference,  that  the  termjire,  may  have  reference 


The  Three  Witnesses.  93 

specially  to  the  afflictions  and  persecutions 
which  are  often  suffered  by  the  people  of  God, 
without  actually  suffering  martyrdom;  whereas 
the  term  blood  has  special  reference  to  the  con- 
summation of  those  afflictions  and  persecutions 
in  the  martyr's  death.  Paul  makes  this  distinc- 
tion in  Heb.  xii.  1-4.  "Wherefore,  seeing  we 
also  are  compassed  about  with  so  great  a  cloud 
of  witnesses,  let  us  lay  aside  every  weight,  and 
the  sin  which  doth  so  easily  beset  us,  and  let  us 
run  with  patience  the  race  set  before  us,  looking 
unto  Jesus  the  author  and  finisher  of  our  faith; 
who,  for  the  joy  that  was  set  before  him  endured 
the  cross;  despising  the  shame,  and  is  set  down 
at  the  right  hand  of  the  throne  of  God.  For 
consider  him  that  endured  such  contradiction  of 
sinners  against  himself,  lest  ye  be  weary  and 
faint  in  your  minds.  Ye  have  not  yet  resisted 
unto  blood  striving  against  sin."  The  blood  is 
here  seen  to  be  the  consummation  of  Christ's 
sufferings.  He  was  obedient  unto  death,  even 
the  death  of  the  cross.  This  was  the  baptism 
wherewith  he  was  baptized.  But  the  Christians 
to  whom  Paul  wrote,  though  subjected  to  the 
baptism  of  fire  in  the  endurance  of  affliction  and 
persecution,  had  not  yet  been  called  to  endure 
the  baptism  of  blood;  they  had  so  far  escaped 
martyrdom;  they  had  been  spared  the  bloody 
baptism.  And  we  here  find  that  the  baptism  of 
fire  and  the  baptism  of  blood  are  the  sam-  s  in 
nature,  and  differ  only  in  degree.  The  term  fire 
comprehends  all  afflictions  and  persecutions;  th^ 


94  The  Doctrine  of  Baptisms. 

term  blood  applies  to  their  termination  in  mar- 
tyrdom. 

In  this  application  of  the  three  witnesses  I 
shall  not  differ  materially  from  the  general  view 
taken  in  regard  to  the  Spirit  and  the  water, 
though  presenting  the  subject  in  a  new  aspect. 
The  chief  divergence  from  that  view  will  be  in 
relation  to  the  blood,  and  may  require  some 
vindication,  inasmuch  as  it  may  be  objected  to  on 
the  ground  that  I  employ  the  terms  fire  and 
blood  figuratively,  while  the  terms  spirit  and 
water  are  used  literally:  an  objection  which, 
however  plausibly  made,  is,  I  apprehend,  not 
well  founded,  being  simply  a  literary  myth. 

Mr.  Challen  insists  that  the  laws  of  language 
require  that  the  terms  water,  and  Spirit,  and  fire 
in  Matt.  iii.  4,  shall  be  understood  literally  to 
denote  the  three  elements  in  which  the  baptisms 
spoken  of  are  made.  He  says:  "The  element 
into  which  the  subjects  of  John's  baptism  were 
introduced  was  water.  The  elements  into  which 
the  persons  were  to  be  introduced  by  Christ's 
baptism,  were  the  Holy  Spirit  and  fire;"  page  23. 
And  again:  "If  John  literally  baptized  in  water, 
then  Jesus  was  literally  to  baptize  in  the  Holy 
Spirit  and  in  fire;"  p.  24.  And  yet  his  illustra- 
tions are  characterized  by  marked  inconsistency, 
and  fail  to  sustain  his  position.  He  says:  "Is  there 
any  thing  ridiculous  in  the  idea  of  immersing  a 
body  in  water  or  any  other  element?  Then, 
there  is  none  in  immersing  a  spirit  in  spirit." 
P.  26.  Certainly  a  body  may  be  immersed  in 
water  or  in  any  other  element,  if  that  element 


The  Three  Witnesses.  95 

be  a  fluid  or  something  which  can  be  penetrated 
by  the  body,  and  in  which  the  body  may  be 
overwhelmed.  But  it  does  not  thence  follow 
that  a  spirit  may  be  immersed  in  a  spirit;  unless 
the  spirit  to  be  immersed  shall  have  a  concen- 
trated organic  form, and  the  spirit  in  which  it  is 
to  be  immersed  shall  be  a  diffused  fluid  element, 
which  is  beyond  Mr.  Challen's  power  to  demon- 
strate. Again,  speaking  of  the  immersion  of 
spirit  in  spirit,  he  says:  "  The  latter  idea  is  often 
expressed  in  our  ordinary  speech.  We  say  a 
man  is  immersed  in  business — in  politics — in 
pleasure — and  we  feel  no  repugnance  in  the  use 
of  such  terms.  And  what  do  we  mean  by  this 
language?  Simply  that  his  mind  is  wholly  taken 
up  with  these  things.  We  say  that  a  man  is 
immersed  in  philosophy,  in  mathematics,  or  in 
the  languages,  when  he  makes  any  one  of  these 
branches  of  study  the  chief  occupation  of  his 
thoughts.  Its  use,  in  all  these  applications  of  it, 
is  both  appropriate  and  beautiful;  and  so  it  is 
equally  appropriate  and  beautiful  to  say,  certain 
minds  were  wholly  absorbed,  occupied  with,  oe 
immersed  in  spirit,  or  in  spiritual  things.  And 
was  not  this  the  case  with  the  apostles?"  Pp.  26, 
27.  Yes,  this  was  their  case;  but  then  these  are 
not  literal  immersions  of  the  persons  in  the  things 
specified  as  elements.  The  use  of  the  term  im- 
mersed in  these  cases  is  evidently  figurative.  It 
is  employed  in  connection  with  the  things  men- 
tioned as  occupying  a  man's  thoughts,  to  indi- 
cate a  certain  state  of  mind  analagous  to  the 
state   of  the   body   when   immersed   in   water. 


96  The  Doctrine  of  Baptisms. 

That  is  all.  The  meaning  is  that  "  the  mind  is 
wholly  taken  up  with  these  things."  It  does 
not  mean  that  the  mind,  or  ratlier  the  spirit, 
was  literally  plunged  into  them  and  overwhelmed 
by  them.  And  those  who  were  the  subjects  of 
the  Spirit's  baptism,"  "were  wholly  brought 
under  the  influence  of  the  Holy  Spirit."  They 
were  "  imbued  with  his  gifts  and  graces."  It 
does  not  mean  that  their  spirits  were  literally 
plunged  into  the  Holy  Spirit.  Thus,  in  his  illus- 
tration of  the  Spirit's  baptism,  he  departs  from 
his  position  that  it  was  a  literal  immersion  of 
spirit  into  the  element  of  Spirit,  and  assigns  it  a 
figurative  meaning,  denoting  the  operations  of 
the  Spirit,  in  which  there  is  no  literal  immersion 
at  all. 

Again,  in  regard  to  the  baptism  of  fire,  he  says: 
"The  unbelieving  portion  of  the  Jewish  nation 
would  be  subjected  to  the  baptism  of  fire — the 
unquenchable  fire," — and  that  "this,  literally, 
took  place  in  the  destruction  of  Jerusalem."  P. 
103.  And  here  he  uses  an  event  which  can  only 
be  figuratively  called  a  baptism  in  fire,  for  an 
illustration  of  a  literal  baptism  in  that  element. 
The  unbelieving  Jews  were  not  literally  im- 
mersed in  fire  at  the  destruction  of  Jerusalem. 
A  few  of  them  may  have  perished  in  their  burn- 
ing temple;  but  the  term  as  applied  to  the  Jewish 
people,  can  only  be  understood  figuratively  to 
denote  their  national  tribulation.  And  this, 
then,  was  a  baptism  of  fire,  according  to  Mr. 
Challen.  And  by  this  use  of  the  term  my  appli- 
cation of  it,  as  relating  to  the  discipline  of  trial 


The  Three  Witnesses.  97 

and  affliction,  is  fully  justified.  By  the  destruc- 
tion of  Jerusalem,  the  Jewish  people  were  sub- 
jected to  that  great  tribulation  which  must  con- 
tinue until  the  times  of  the  Gentiles  be  fulfilled, 
and  which  is  called  a  passing  through  fire  and 
through  water:  and  afterwards  they  shall  be  re- 
stored again  to  nationality  in  their  own  land. 
Until  then,  their  house  is  left  unto  them  desolate, 
and  they  vainly  look  for  the  Messiah.  But  after 
their  settlement  in  that  land  again,  and  when 
die  Gog  invasion  according  to  Ezekiel  xxxviii. 
shall  have  taken  Jerusalem,  according  to  Zech. 
xiv.  1,  2,  Christ  and  his  saints  will  appear  for 
their  deliverance,  verses  3-9,  and  they  shall  look 
up  and  say:  "Blessed  is  he  that  cometh  in  the 
name  of  the  Lord."  Matt,  xxiii.  39.  "Lo!  this 
is  our  God;  we  have  waited  for  him,  and  he  will 
save  us:  this  is  the  Lord;  we  have  waited  for 
him;  we  will  be  glad  and  rejoice  in  his  salvation. " 
Isa  xxv.  9.  "  For  thou,  O  Lord,  hast  proved  us: 
thou  hast  tried  us  as  silver  is  tried,  (that  is  by 
fire).  Thou  broughtest  us  into  the  net,  thou 
has  laid  affliction  upon  our  loins.  Thou  hast 
caused  men  to  ride  over  our  heads;  we  went 
through  fire  and  through  water;  but  thou  hast 
brought  us  out  into  a  wealthy  place."  Psl.  lxvi. 
10-12.  This  is  the  prophetical  retrospection  of 
the  great  tribulation — the  baptism  of  fire — 
through  which  as  a  people  they  are  now  passing, 
and  which  will  then  terminate.  "  It  is  even  the 
time  of  Jacob's  trouble;  but  he  shall  be  saved 
out  of  it."  Jer.  xxx.  7. 
It  is  evident,  then,  that  Mr.  Challen's  premises 
7 


98  The  Doctrine  of  Baptisms. 

are  false,  or  his  illustrations  are  inappropriate. 
Doubtless  it  is  the  former.  His  illustrations  dis- 
prove his  premises.  It  does  not  necessarily 
follow,  as  a  law  of  language,  that  because  water, 
literally,  is  the  element  in  water  baptism,  the 
Holy  Spirit  and  fire,  literally,  must  be  the  ele- 
ments in  the  baptism  of  the  Spirit  and  the  bap- 
tism of  fire.  The  language  of  the  Scriptures 
knows  no  such  law.  Paul,  for  instance,  says, 
"Beware  of  dogs,  beware  of  evil  workers,  be- 
ware of  the  concision."  Phil.  iii.  2.  Here  two 
of  the  terms,  evil  workers  and  the  concision  are 
employed  literally;  must  we,  therefore,  under- 
stand the  term  dogs  literally?  By  no  means.  The 
term  dogs  is  employed  figuratively  to  denote 
quarrelsome  bigots,  and  others  who  in  some 
things  resembled  dogs.  Other  examples  of  this 
kind  might  be  adduced,  but  this  must  suffice. 
I  hold,  therefore,  that  the  terms  Holy  Spirit  and 
fire  are  not  to  be  understood  as  indicating, 
literally,  elements  in  which  the  Messiah  would 
baptize  his  disciples;  but  simply  as  appropriate 
names  for  his  spiritual  and  disciplinary  bap- 
tisms. 

The  three  baptisms  of  Christianity  have  refer- 
ence to  the  tripartite  nature  of  man,  as  set  forth 
in  the  testimony  of  the  Scriptures  which  speak 
of  the  body,  the  spirit,  and  the  soul,  as  apper- 
taining to  the  human  being.  The  body  is  the 
organism  which  God  made  originally  of  the  dust 
of  the  ground.  The  spirit  is  the  conscious 
entity  which  God  created  probably  of  the  air, 
and  endowed  with  understanding,  conscience, 


Tlie  Three  Witnesses.  99 

and  will.  And  the  soul  is  the  mode  of  existence 
consequent  upon  the  union  of  body  and  spirit, 
and  constitutes  the  person.  Thus  it  is  written: 
"And  the  Lord  God  formed  man  of  the  dust  of 
the  ground,  and  breathed  into  his  nostrils  the 
breath  of  life,  and  man  became  a  living  soul." 
Gen.  ii.  7.  And  Elihu  said:  "But  there  is  a 
spirit  in  man;  and  the  inspiration  of  the  Al- 
mighty giveth  them  understanding."  Job.  xxxii. 
8.  And  Paul  uses  this  language:  "And  the 
very  God  of  peace  sanctify  you  wholly:  and  I 
pray  God  your  whole  spirit,  and  soul,  and  body 
be  preserved  blameless  unto  the  coming  of  our 
Lord  Jesus  Christ."  1  Thess.  v.  23.  The  bap- 
tism of  water  relates  to  the  body,  outwardly; 
the  baptism  of  the  Holy  Spirit  relates  to  the 
spirit,  inwardly;  and  the  baptism  of  fire  relates 
to  the  soul  or  person — embracing  both  bod}T  and 
spirit  in  the  sympathies,  affections,  and  passions 
consequent  upon  their  union,  and  is  both  out- 
ward and  inward,  that  is,  affects  both  body  and 
spirit.  The  baptism  of  water  is  the  application 
of  water  to  the  body  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit,  in 
making  the  subjects  of  it  disciples  of  the  Lord 
Jesus  outwardly,  and  is  performed  by  the  minis- 
ter of  the  word,  in  accordance  with  the  com- 
mand, "  Go  ye  therefore  and  disciple  all  nations, 
baptizing  them,"  &c.  The  baptism  of  the  Holy 
Spirit  is  the  application  of  the  truth  to  the  mind, 
by  the  power  and  operation  of  God's  Spirit,  in 
quickening,  renewing  and  sanctifying  them  that 
believe  in  Jesus  Christ,  and  is  effected  by  the 


100  The  Doctrine  of  Baptisms. 

gift  of  the  Holy  Spirit,  through  the  mediation 
of  Jesus  Christ,  in  whom  it  pleased  the  Father 
that  all  fullness  should  dwell.  And  this  is  in 
accordance  with  the  promise  of  God  to  give  the 
Holy  Spirit  to  them  that  ask  him.  The  baptism 
of  the  Spirit  is  altogether  independent  of  water 
baptism,  although  Peter's  language  in  Acts  ii. 
88,  "  Eepent  and  be  baptized  every  one  of  you 
in  the  name  of  Jesus  Christ  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  Holy 
Spirit,"  seems  to  imply  to  the  contrary.  But  God 
g-iveth  the  Holy  Spirit  to  them  that  obey  him; 
Acts  v.  32.  And  Peter,  in  this  case,  simply  an- 
swered the  inquiiw  of  the  multitude  as  to  what 
they  must  do  to  become  Christians,  and  obtain 
the  forgiveness  of  sins,  and  the  gift  of  the  Spirit. 
He  was  not  stating  terms  upon  which  alone  the 
baptism  of  the  Spirit  would  be  realized.  We 
suppose  that  the  disciples  who  met  together  on 
the  day  of  Pentecost  in  Jerusalem  to  the  num- 
ber of  one  hundred  and  twenty,  had  been  pre- 
viously baptized  with  water  according  to  the 
Christian  formula,  but  there  is  no  record  of  such 
a  baptism  in  their  case.  It  is  one  of  the  events 
which  we  deduce  by  inference  from  the  nature  of 
things.  But  the  gift  of  the  Holy  Spirit  was  not 
dependent  thereon.  That  is,  the  Holy  Spirit  was 
not  given  to  them  because  they  had  been  bap- 
tized with  water,  and  thus  outwardly  brought 
into  professed  discipleship  to  Christ  their  risen 
and  exalted  head.  Besides,  they  were  a  second 
time  baptized  with  the  Holy  Spirit,  as  recorded 
Acts  iv.  31:  but  they  were  not  baptized  with 


The  Three  Witnesses.  101 

water  a  second  time.  Then,  the  Samaritans  who 
believed  and  were  baptized  with  water  under  the 
ministration  of  Philip,  did  not  receive  the  gift  of 
the  Holy  Spirit  until  some  time  afterwards, 
when  Peter  and  John,  having  been  sent  to  them, 
prayed  that  they  might  receive  the  Holy  Spirit, 
and  laid  their  hands  on  them,  Acts  viii.  5-17, 
and  they  received  the  Spirit  in  answer  to  prayer 
and  through  the  imposition  of  hands.  Again, 
in  the  case  of  Cornelius  and  his  friends,  while 
Peter  was  speaking,  the  Holy  Spirit  fell  on  all 
them  that  heard  the  word;  and  they  spake  with 
tongues,  and  magnified  God.  Then  Peter  said, 
Can  any  man  forbid  water  that  these  should  not 
be  baptized  who  have  received  the  Holy  Spirit  as 
well  as  we?  Here  the  baptism  of  the  Spirit  pre- 
ceded water  baptism;  and  is  assigned  as  a  rea- 
son for  its  administration.  Acts  x.  44-48.  Thus 
we  learn  that  the  apostles  and  others  were  twice 
baptized  with  the  Spirit,  and  that  this  spiritual 
baptism  sometimes  preceded  and  sometimes 
followed  water  baptism,  but  in  no  case  was  de- 
pendent on  it.  "The  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  cometh  or  whither  it 
goeth;  so  is  every  one  that  is  born  of  the  Spirit." 
John  iii.  8. 

The  baptism  of  fire  is  the  application  of  afflic- 
tions, trials,  and  persecutions  to  the  souls  of 
God's  people,  as  a  necessary  discipline  to  subdue 
and  eradicate  all  evil  passions  from  their  minds, 
and  to  give  them  the  victory  over  the  flesh,  and 
prepare  them  for  exaltation  and  glory  in  the 


102  The  Doctrine  of  Baptisms. 

kingdom  of  heaven:  and  it  is  effected  by  Jesus 
Christ  through  the  arrangements  and  adminis- 
tration of  his  providential  government  over  the 
world.  The  term  blood  is  no  less  appropriate  as 
an  appellation  for  this  baptism  than  the  term 
fire;  for  every  true  disciple  of  Jesus  Christ  must 
not  only  be  tried  with  fiery  trials,  but  be  ready 
also,  if  called  thereto,  to  suffer  martydom  for 
Christ's  sake,  and  is  virtually,  if  not  actually,  a 
martyr. 

1.  Application  to  our  Lord  Jesus  Christ. 

The  three  witnesses,  the  Spirit,  the  water,  and 
the  blood,  in  these  connections,  had  a  special 
application  to  our  Lord  Jesus  Christ,  in  his  con- 
secration to  and  preparation  for  the  great  work 
of  human  redemption,  which,  in  his  mediatorial 
relation,  the  Father  had  given  him  to  do.     And 

First.  Jesus  was  baptized  with  water  by  John 
the  Baptist,  who  was  the  Elias  of  the  Jewish 
national  covenant,  sent  to  turn  the  hearts  of  the 
fathers  with  the  children,  and  the  hearts  of  the 
children  with  the  fathers,  in  preparing  them  for 
the  coming  of  the  Lord.  And  he  baptized  them 
with  the  baptism  of  repentance  for  the  remission 
of  sins,  exhorting  them  to  bring  forth  corres- 
ponding fruits,  and  not  trust  in  their  natural 
relation  to  Abraham  as  a  title  to  the  kingdom 
of  heaven.  But  John's  ministration  had  respect 
also  to  the  Messiah  himself;  for  he  said:  "After 
me  cometh  a  man  which  is  preferred  before  me; 
for  he  was  before  me.  And  I  knew  him  not; 
but  that  he  should  be  made  manifest  to  Israel, 
therefore  am  I  come  baptizing  with  water." 


The  Three  Witnesses.  103 

John  i.  30,  31.  John's  commission  to  baptize 
with  water  had  to  do  with  the  manifestation  of 
the  Messiah  to  Israel.  It  was  in  some  way  to 
have  a  bearing  on  his  office  and  work.  And 
Jesus  therefore  came  to  John  to  be  baptized  of 
him.  But  John  did  not  know  him  to  be  the 
Messiah.  He  doubtless  had  some  acquaintance 
with  him,  and  knowledge  of  him,  for  their 
mothers  were  cousins,  and  he  perhaps  had  been 
told  by  his  mother  that  Jesus  was  the  Messiah. 
Hence,  when  Jesus  came  to  him  to  be  baptized, 
he  forbade  him,  and  said,  "I  have  need  to  be 
baptized  of  thee,  and  comest  thou  to  me?" 
John  said  this  not  as  a  compliment  to  the  char- 
acter of  Jesus,  but  to  test  the  point  whether 
Jesus  was  the  Messiah  or  not;  for  if  he  was  the 
Messiah  he  would  understand  and  state  the  na- 
ture and  end  of  the  baptism  he  asked  for,  and 
which  John  was  specially  commissioned  to  ad- 
minister for  the  Messiah;  and  in  the  answer  of 
Jesus  whatever  doubt  he  entertained  on  the 
subject  would  be  satisfied.  And  Jesus  answered, 
"  Suffer  it  to  be  so  now;  for  thus  it  become th  us 
to  fulfill  all  righteousness.  Then  he  suffered 
him. "  The  answer  obviated  John's  objection,  and 
furnished  him  with  evidence  that  Jesus  was  the 
Christ.  And  he  baptized  him  as  the  Christ,  the 
nature  and  end  of  that  baptism  having  been 
indicated  in  the  answer  Jesus  gave  to  his  objec- 
tion.    Let  us  see: 

Jesus  was  not  baptized  unto  repentance  for  the 
remission  of  sins;  for  he  was  without  sin.  He 
could  neither  repent  nor  be  forgiven,  for  he  was 


104  The  Doctrine  of  Baptisms. 

holy,  harmless,  undefiled,  and  separate  from  sin- 
ners. It  would,  therefore,  have  been  obviously 
incongruous  to  have  baptized  him  unto  repent- 
ance. It  would  have  been  an  implication  that 
he  was  not  the  Son  of  God — not  the  holy  One  of 
Israel.  Jesus  could  not  consistently  have  sought 
such  a  baptism,  nor  truthfully  have  submitted 
to  it.  The  subjects  of  that  baptism  made  confes- 
sion of  their  sins;  but  Jesus  had  no  sins  to  con- 
fess. 

Again,  Jesus  was  not  baptized  with  the  bap- 
tism of  discipleship  as  our  example;  for  he  could 
not  be  made  a  disciple  unto  himself,  nor  assume 
the  obligations  of  discipleship  to  any  one  else; 
being  himself  the  Lord  and  Master  of  all.  To 
have  become  a  disciple  of  John  would  have  been 
to  place  himself  in  a  false  position.  In  him 
dwelt  all  the  treasures  of  wisdom  and  knowledge, 
and  even  at  twelve  years  old  he  entered  the 
temple  and  stood  in  the  presence  of  the  doctors, 
not  as  an  inquirer,  but  as  an  expounder  of  truth. 

Why,  then,  was  Jesus  baptized?  It  was  to 
fulfill  a  righteous  ordinance  in  his  consecration 
as  our  great  High  Priest.  This  was  what  his 
answer  indicated,  and  hence,  John,  being  satis- 
fied that  he  was  the  Messiah,  baptized  him.  The 
law  of  priesthood  required  that  the  person  to  be 
consecrated  should  first  be  washed  or  baptized 
with  water.  "And  Aaron  and  his  sons  thou 
shalt  bring  unto  the  door  of  the  tabernacle  of 
the  congregation,  and  shalt  wash  them  with 
water."  Ex.  xxix.  4.  This  was  the  ordinance 
of  righteousness  which  it  became  the  Messiah 


The  Three  Witnesses.  105 

to  fulfill.  And  Jesus  having  reached  the  age  of 
thirty  years,  which  was  the  age  of  consecration, 
came  to  John  to  be  baptized  of  him.  Jesus  did 
not  come  promiscuously  among  the  people  for 
baptism.  Nothing  is  more  observable  than  that, 
while  by  incarnation  he  came  within  the  sphere 
of  humanity,  he  ever,  by  word  and  deed,  main- 
tained his  separateness  as  the  Son  of  God.  And 
in  his  baptism  this  separateness  is  observed. 
"Now  when  all  the  people  were  baptized,  it 
came  to  pass,  that  Jesus  also  being  baptized, 
and  praying,  the  heaven  was  opened,  and  the 
Holy  Spirit  descended  in  a  bodily  shape  like  a 
dove  upon  him. "  Luke  iii.  21, 22.  In  whatever 
manner  John  baptized  the  multitudes  who  daily 
came  to  him,  Jesus  did  not  present  himself 
among  them,  nor  was  he  baptized  with  them. 
On  the  day  of  his  baptism  he  waited  until  all  the 
people  who  came  for  baptism  had  been  baptized; 
and  then  presented  himself  separate  and  alone 
for  a  separate  and  distinct  baptism,  in  the  fulfil- 
ment of  the  righteous  ordinance  of  priestly  con- 
secration. And  this  righteous  ordinance,  as  far 
as  related  to  the  washing  with  water,  was  ful- 
filled in  his  baptism.  And  so  far  John's  minis- 
try extended  in  the  manifestation  of  the  Messiah 
to  Israel. 

Another  part  of  the  consecration  to  the  priest- 
hood was  that  of  being  anointed  with  oil. 
"Then  shalt  thou  take  the  anointing  oil,  and 
pour  it  upon  his  head,  and  anoint  him."  Ex. 
xxix.  7.  And  so,  immediately  after  his  baptism, 
in  fulfilment  of  this  part  of  the  ordinance  of  con- 


106  The  Doctrine  of  Baptisms. 

secration,  "God  anointed  Jesus  of  Nazareth 
with  the  Hoty  Spirit  and  with  power."  Acts  x. 
38.  And  this  completed  the  manifestation  on 
that  occasion;  for  "John  hare  record,  saying, 
I  saw  the  Spirit  descending  from  heaven  like  a 
dove,  and  it  abode  upon  him.  And  I  knew  him 
not;  but  he  that  sent  me  to  baptize  with  water, 
the  same  said  unto  me,  Upon  whom  thou  shalt 
see  the  Spirit  descending  and  remaining  on  him, 
the  same  is  he  which  baptizeth  with  the  Holy 
Spirit.  And  I  saw  and  bare  record,  that  this  is 
the  Son  of'God."  John  i.  32-34.  "At  the  same 
time  there  came  a  voice  from  heaven,  saying, 
Thou  art  my  beloved  Son,  in  whom  I  am  well 
pleased. "  And  this  voice  proves  that  this  trans- 
action was  the  consecration  of  Jesus  Christ  as 
our  High  Priest;  for  Paul  says,  "No  man 
taketh  this  honor  unto  himself;  but  he  that  is 
called  of  God  as  was  Aaron:  so  also  Christ  glori- 
fied not  himself  to  be  made  a  High  Priest,  but 
he  that  said  to  him,  Thou  art  my  Son,  to  day 
have  I  begotten  thee."  Heb.  v.  4,  5.  This  say- 
ing is  adduced  in  Psalm  ii.  7,  as  the  decree  by 
which  Christ  was  made  king.  And  by  the  same 
decree  he  was  made  a  priest;  and  so  the  only 
two  occasions  mentioned  in  the  Gospels  in  which 
the  Father,  by  an  audible  voice,  declared  Jesus 
to  be  his  Son,  were  the  baptism  and  the  transfi- 
guration— the  latter  being  a  miniature  represen- 
tation of  the  kingdom,  and  the  former  his  conse- 
cration to  the  priesthood.  Without  doubt,  then, 
this  was  the  nature  of  his  baptism.  It  was  the 
washing  of  consecration.     This  was  the  end  for 


The  Three  Witnesses.  107 

which  he  was  baptized,  and  in  the  very  act  of 
consummating  the  consecration  by  the  anointing 
of  the  Spirit,  the  Father  glorified  him  as  our 
High  Priest  by  the  voice  from  heaven,  uThou 
art  my  beloved  Son,  in  whom  I  am  well  pleased. " 
Thus  was  Jesus  consecrated  as  a  priest  by  his 
baptism  and  the  anointing  of  the  Holy  Spirit. 

But  this  was  not  all.  It  was  requisite  that  he 
should  undergo  a  disciplinary  preparation  for 
the  priesthood,  even  the  baptism  of  fire,  to  be  at 
last  consummated  in  his  crucifixion  by  the  bap- 
tism of  blood.  And  immediately  he  was  led  by 
the  Spirit  into  the  wilderness  to  be  tempted  of 
the  devil.  "For  we  have  not  a  high  priest 
which  cannot  be  touched  with  the  feeling  of  our 
infirmities;  but  was  in  all  points  tempted  like  as 
we  are,  yet  without  sin."  Heb.  iv.  15.  This 
was  the  beginning  of  his  fiery  baptism,  and  it 
was  continued  during  his  ministry  by  the  con- 
tradiction of  sinners  against  himself  which  he 
endured.  "For  though  he  were  a  Son,  yet 
learned  he  obedience  by  the  things  which  he 
suffered;  and  being  made  perfect,  he  became  the 
author  of  eternal  salvation,  unto  all  them  that 
obey  him."  Heb.  v.  8.  9.  To  this  baptism  he 
had  reference  when  he  said  to  James  and  John, 
"Can  ye  drink  of  the  cup  that  I  drink  of,  and 
be  baptized  with  the  baptism  wherewith  I  am 
baptized?"  It  was  the  discipline  of  trial  in  a 
world  of  wicked  men,  who  despised  and  rejected 
him,  and  rewarded  him  evil  for  good.  And 
which  would  be  consummated  in  his  death,  in 
the  baptism  of  blood,  of  which  he  said,  "  I  have 


108  The  Doctrine  of  Baptisms. 

a  baptism  to  be  baptized  with,  and  how  am  1 
straitened  till  it  be  accomplished?"  Luke  xii. 
50.  And  besides  other  ends  or  purposes  to  be 
effected  by  his  sufferings,  one  was  to  qualify  him 
for  the  work  of  the  priest.  As  Paul  says  again, 
"  Wherefore  in  all  things,  it  behooved  him  to  be 
made  like  unto  his  brethren;  that  he  might  be  a 
merciful  and  faithful  High  Priest,  in  things  per- 
taining to  God,  to  make  reconciliation  for  the 
sins  of  the  people.  For  in  that  he  himself  hath 
suffered,  being  tempted,  he  is  able  to  succor 
them  that  are  tempted."     Heb.  ii.  17,  18. 

Here,  then,  we  find  these  three  witnesses,  the 
Spirit,  the  water,  and  the  blood,  in  these  three 
baptisms,  bearing  witness  that  Jesus  Christ,  the 
Son  of  God,  having  been  manifested  in  the  flesh, 
was  legitimately  consecrated  to,  and  qualified 
for  the  office  and  work  of  our  great  High  Priest, 
who  after  he  had,  "through  the  eternal  Spirit, 
offered  himself  without  spot  to  God,"  as  a 
"  sacrifice  for  sins,  for  ever  sat  down  on  the  right 
hand  of  God;  from  henceforth  expecting  till  his 
enemies  be  made  his  footstool."  And  in  this 
testimony  the  three  agree  in  one.  The  impor- 
tance of  this  testimony  cannot  be  adequately 
estimated  except  by  the  end  to  be  achieved  by 
it,  which  is  to  furnish  the  ground  of  faith  in 
Christ's  divine  priesthood,  and  give  to  all  who 
believe  in  him  assurance  of  eternal  life.  In  the 
consecration  of  priests  under  the  Aaronic  cove- 
no  nt,  though  they  only  served  unto  the  example 
and  shadow  of  heavenly  things,  and  were  types 
of  a  better  priesthood,  yet  their  Divine  appoint- 


The  Three  Witnesses.  109 

ment  was  duly  certified,  and  their  consecration 
verified  to  Israel  by  appropriate  ceremonies; 
otherwise  the  people  could  have  no  confidence  in 
their  ministrations.  The  offerings  of  a  self-ap- 
pointed priesthood  could  not  be  accepted  of  God, 
nor  profitable  to  man.  And  not  only  must  the 
appointment  be  divine,  but  it  must  be  known  to 
be  divine.  Hence  it  was  necessary  that  the  Di- 
vine appointment  of  Christ  as  our  High  Priest 
in  things  pertaining  to  God,  should  be  properly 
attested,  and  his  consecration  openly  manifested 
and  adequately  verified.  And  in  the  testimony 
of  the  three  witnesses,  the  Spirit,  the  water,  and 
the  blood,  in  these  three  baptisms,  he  is  set  forth 
as  a  divinely  constituted  priest,  in  whose  minis- 
tration we  can  implicitly  trust.  "  Seeing,  then, 
that  we  have  a  great  High  Priest,  that  is  passed 
into  the  heavens,  Jesus,  the  Son  of  God,  let  us 
hold  fast  our  profession."  For  our  confidence 
in  him  will  never  be  disappointed;  our  trust  in 
his  mediation  will  never  be  confounded.  His 
ministrations  are  valid.  His  sacrificial  offering 
is  set  forth  as  a  full  atonement  for  all  sin.  And 
he  is  able  to  save  them  to  the  uttermost  who 
come  unto  God  by  him,  seeing  he  ever  liveth  to 
make  intercession  for  them.  For  Christ  is  not 
entered  into  the  holy  places  made  with  hands, 
which  are  the  figures  of  the  true;  but  into  heaven 
itself,  now  to  appear  in  the  presence  of  God  for 
us.  And  this  is  the  confidence  that  we  have  in 
him,  that  if  we  ask  any  thing  according  to  his 
will  he  heareth  us.    Let  us  therefore  come  boldly 


110  The  Doctrine  of  Baptisms. 

to  the  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  to  help  in  time  of  need. 

2.  Application  to  believers  in  Christ. 

The  three  witnesses  have  an  application  to  all 
true  believers  in  Jesus  Christ  as  subjects  of  the 
three  baptisms.  The  commission  of  Christ  to 
his  apostles  and  their  successors  in  the  ministry 
of  the  word,  authorized  them  to  make  disciples 
of  all  nations  outwardly,  by  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit,  and  by  teaching  them  to  observe 
all  things  which  he  had  commanded.  This  com- 
mission is  based  upon  the  power  given  to  him  by 
the  Father  by  which  all  things  in  heaven  and  in 
earth  are  subjected  to  him.  "  And  Jesus  came 
and  spake  unto  them,  saying,  All  power  is  given 
unto  me  in  heaven  and  in  earth.  Go  ye  there- 
fore and  disciple  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit."  The  baptism  here  enjoined  is 
water  baptism,  and  the  water  in  this  ordinance 
may  be  said  to  bear  witness  to  Jesus  Christ, 
whose  disciples  they  became  who  were  baptized 
in  accordance  with  it.  And  in  every  place  where 
the  gospel  is  preached  and  this  baptism  is  ad- 
ministered, there  testimony  is  borne  to  the  head- 
ship and  sovereignty  of  Jesus  Christ.  It  wit- 
nesseth  also  that  whosoever  is  baptized  is  brought 
into  the  relation  of  discipleship  outwardly  to  him, 
to  be  taught  through  the  ministry  of  his  word  to 
observe  all  things  which  he  commanded.  But 
many  are  brought  into  this  relation  and  acknow- 
ledgment of  the  Lordship  of  Christ,    who  do 


The  Three  Witnesses.  Ill 

not  obey  him  and  become  his  disciples  indeed. 
They  rest  in  the  external  witness  or  outward 
profession  in  putting  away  the  filth  of  the  flesh 
by  water  baptism,  without  obtaining  the  internal 
witness  or  testimony  of  a  good  conscience 
towards  God  in  the  renewing  of  the  Holy  Spirit. 
They  have  the  form  of  godliness  but  remain 
destitute  of  its  power;  and  without  the  pewer 
they  come  short  of  salvation.  Xo  observance  of 
religious  rites  or  ceremonies  alone,  as  of  sacrifice 
and  offering  under  the  Mosaic  dispensation  or  of 
water  baptism  and  the  Lord?s  supper  under  the 
Christian  dispensation,  can  save.  Eeligious  rites 
divinely  appointed  should  not  be  neglected,  and 
when  observed  in  a  spirit  of  obedience,  are  ac- 
ceptable to  God  and  beneficial  to  us;  but  in  them- 
selves they  are  not  saving,  nor  indispensable  to 
salvation.  The  Scribes  and  Pharisees  of  old 
were  very  strict  in  observing  the  ritual  of  that 
economy,  but  Christ  said:  "Except  your  right- 
eousness shall  exceed  the  righteousness  of  the 
Scribes  and  Pharisees,  ye  shall  in  no  case  enter 
the  kingdom  of  heaven."  And  between  the 
essentials  and  non-essentials  of  that  econonry 
he  makes  this  distinction:  "  These  things  " — the 
essentials  "ought  ye  to  have  done,  and  not  to 
leave  the  others  "—the  non-essentials ' '  undone. ' ' 
Essentials  are  indispensable  —  non-essentials, 
though  not  indispensable,  are  important.  The 
water  in  baptism,  as  the  external  and  ceremonial 
witness  of  the  Lordship  of  Christ  and  our  pro- 
fessed discipleship,  is  important,  and  should  not 
be  neglected. 


112  The  Doctrine  of  Baptisms, 

The  baptism  of  the  Holy  Spirit  in  its  renew- 
ing and  regenerating  influences  is  indispensable 
under  all  the  dispensations  of  grace  in  the 
economy  of  redemption.  The  Spirit  was  given 
in  the  antediluvian  age,  in  accordance  with  the 
religious  institutions  of  that  age;  as  is  evident 
from  the  Divine  testimony  in  saying,  "  My  Spirit 
shall  not  always  strive  with  man."  And  the 
exhortation  and  promise  found  in  Prov.  i.  23, 
"  Turn  you  at  my  reproof:  behold,  I  will  pour 
out  my  Spirit  unto  you,  I  will  make  known  my 
words  unto  you,"  are  applicable  in  all  the  Divine 
dispensations.  Without  this  pouring  out  of  the 
Spirit — this  saving  baptism — there  would  be  no 
efficacy  in  means.  The  Spirit  operates  with  the 
means,  and  makes  the  means  effectual.  The 
truth  as  revealed  or  manifested  in  each  dispen- 
sation is  the  instrumentality  of  regeneration.  As 
James  says,  "  Of  his  own  will  begat  he  us  with 
the  word  of  truth."  Additional  revelations  of 
truth  involve  additional  manifestations  of  the 
Spirit.  The  humiliation,  sacrificial  death,  resur- 
rection and  ascension  of  Christ  at  the  commence- 
ment of  the  Christian  dispensation  made  a  fuller 
manifestation  of  the  Spirit  possible;  and  since 
the  day  of  Pentecost  the  Spirit  has  been  given 
in  accordance  with  the  facts  and  truths  then 
revealed,  and  has  used  them  effectually  in  re- 
newing the  minds  and  sanctifying  the  hearts  of 
believers.  It  is  the  baptism  of  the  Spirit  which, 
by  this  spiritual  renewing  and  purifying,  makes 
us  disciples  indeed.  And  all  who  are  the  sub- 
jects of  this  baptism  are  born  of  the  Spirit— 


The  Three  Witnesses.  113 

regenerated  with  the  word  of  truth:  so  that  as 
John  says,  ""Whosoever  believeth  that  Jesus  is 
the  Christ  is  born  of  God,"  he  is  made  a  new 
creature  in  Christ  Jesus:  he  is  baptized  into 
Christ  by  this  operation  of  the  Spirit.  He  puts 
oft',  in  this  spiritual  baptism,  the  old  man  with 
his  deeds,  and  puts  on  the  new  man,  which  is 
renewed  in  knowledge  after  the  image  of  Him 
that  created  him.  By  the  same  baptism  also  the 
affections  are  changed  "  to  love  him  that  begat," 
and  to  "love  all  who  are  begotten  of  him;"  for 
the  love  of  God  is  shed  abroad  in  the  heart  by 
the  Holy  Spirit  which  he  hath  given  us.  And 
this  love  prompts  to  obedience,  giving  full  as- 
surance to  the  child  of  God,  of  his  having  passed 
from  death  unto  life  by  the  demonstrative  work- 
ings of  love  in  keeping  the  commandments  of 
God,  and  by  taking  pleasure  in  them.  And 
being  born  of  God,  he  overcomes  the  world 
through  faith  in  the  things  unseen  and  eternal. 
And  who  is  he  that  overcometh  the  world,  but 
he  that  believeth  that  Jesus  is  the  Son  of  God? 
This  is  the  state  of  grace  into  which  the  believer 
in  Jesus  is  brought  through  the  baptism  of  the 
Holy  Spirit,  and  of  which  John  treats  in  the 
first  five  verses  of  this  chapter;  and  is  directly 
connected  with  the  testimony  of  the  three  wit- 
nesses by  verse  sixth.  "This" — the  Jesus  on 
whom  he  believes — "  is  he  that  came  by  water 
and  by  blood;" — that  made  an  atonement  for  sin 
on  the  cross,  b}-  the  shedding  of  his  blood,  drawn 
forth  from  his  heart  by  the  soldier's  spear,  and 
which  with  the  water  demonstrated  the  verity  of 
8 


114  The  Doctrine  of  Baptisms. 

his  death  in  voluntarily  laying  down  his  life  for 
us.  And  which,  corroborated  by  the  Spirit's 
witness,  becomes  the  object  of  his  faith.  And 
believing  in  Christ,  he  has  the  witness  in  him- 
self; for  the  Spirit  which  testifies  of  the  suffer- 
ings of  Christ  for  the  sins  of  men,  employs  that 
testimony  in  renewing  the  mind  and  sanctifying 
the  heart  of  him  who  receives  the  word  by  faith. 
And  thus  the  witness  is  twofold,  that  in  the  word 
of  truth,  and  that  in  the  consciousness  of  the 
believer — that  respecting  the  atoning  sacrifice  of 
Christ  on  the  cross,  and  that  respecting  the  new 
birth  and  forgiveness  of  sins,  in  the  believer 
himself.  In  the  first,  it  testifies  that  Jesus  is  the 
Son  of  God;  in  the  second,  that  we  are  the  sons 
of  God  by  faith  in  him.  In  the  first,  it  testifies 
that  the  blood  of  Jesus  cleanseth  from  all  sin; 
in  the  second,  that  our  sins  are  forgiven  for  his 
name's  sake.  In  short,  the  Spirit  beareth  wit- 
ness with  our  spirits  that  we  are  born  of  God. 

Jesus,  after  his  baptism,  and  during  the  min- 
istry of  John  the  Baptist,  attended  the  passover 
at  Jerusalem  and  had  his  interview  with  Mcode- 
mus,  a  ruler  of  the  Jews,  who,  being  convinced 
that  Jesus  was  a  teacher  sent  from  God,  came 
to  him  for  instruction  on  the  great  subject  then 
agitating  the  Jewish  mind — the  kingdom  of  God 
and  the  qualification  necessary  to  obtain  it.  The 
preaching  of  John  the  Baptist,  "  Repent  ye;  for 
the  kingdom  of  heaven  is  at  hand,"  had 
awakened  a  general  expectation  of  its  immediate 
coming,  and  a  desire  to  be  prepared  for  it.  And 
the  object  of  John's  ministry  was  to  prepare  the 


The  Three  Witnesses.  115 

way  of  the  Lord  b}'  the  reformation  of  the  peo- 
ple. The  Jews,  and  especially  the  Scribes  and 
Pharisees,  and  priests  and  rulers,  entertained  the 
idea  that,  as  descendants  of  Abraham,  they 
were  entitled  to  the  possession  of  the  kingdom. 
The  moral  qualification  was  overlooked  or  else 
substituted  by  a  scrupulous  attention  to  ceremo- 
nial purifications  and  ecclesiastical  traditions. 
The  mind  of  Xicodenius  was  no  doubt  tinctured 
with  these  opinions;  yet  he  was  a  sincere  in- 
quirer after  truth,  and  Jesus  said  to  him, 
"  Yerily,  verily,  I  say  unto  thee,  Except  a  man 
be  born  from  above  he  cannot  see  the  kingdom 
of  God. "  The  word  avajOsv,  "  from  above,"  also 
signifies  "  again,"  &c.  Xicodemus,  taking  that  to 
be  the  meaning,  understood  it  in  a  carnal  sense, 
and  in  astonishment  exclaimed,  "How  can  a 
man  be  born  when  he  is  old?  Can  he  enter  a 
second  time  into  his  mother's  womb  and  be 
born?"  But  Jesus,  correcting  his  error,  an- 
swered, "  Yerily,  verily,  I  say  unto  thee,  Except 
a  man  be  born  of  water  and  Spirit,  he  cannot 
enter  into  the  kingdom  of  God.  That  which  is 
born  of  the  flesh,  is  flesh,  and  that  which  is  born 
of  the  Spirit  is  spirit.  Marvel  not  that  I  said 
unto  thee,  Ye  must  be  born  from  above."  Here 
to  be  born  of  water  and  Spirit  is  explanatory  of 
being  born  from  above,  and  was  designed  to  cor- 
rect the  mistakes  of  Xicodemus.  There  is  an 
admitted  allusion  to  water  baptism  here  in  the 
phrase,  "born  of  water."  It  may  be  to  the 
"  divers  baptisms  "  of  ceremonial  purification  of 
which  Paul  speaks,  Heb.  ix.  10,  or  to  proselytical 


116  The  Doctrine  of  Baptisms. 

baptism  as  practiced  by  them  in  admitting  the 
heathen  into  the  Israelitish  community,  or  to 
John's  baptism  of  repentance,  or,  in  general, 
to  all  of  them,  so  far  as  they  related  to  a  change 
of  state  and  implied  a  cleansing  from  sin;  but 
has  no  allusion  to  any  particular  mode  of  bap- 
tism, as  some  have  supposed.  Christian  baptism 
was  not  then  instituted;  for  it  was  not  until  after 
Jesus  had  risen  from  the  dead,  that  he  issued  the 
commission  to  his  apostles  to  go  and  disciple  all 
nations,  baptizing  them.  And  the  allusion  of 
Jesus  must  have  been  to  some  existing  baptism 
then  known  to  Nicodemus — a  baptism  also  hav- 
ing a  connection  with  the  expectation  of  the 
Jews  as  based  upon  their  national  Sinaitic  cove- 
nant, and  hence  appears  to  have  reference  to  the 
baptisms  of  purification  commanded  in  the 
Mosaic  ritual,  the  neglect  of  which  subjected  the 
unclean  person  to  excision  from  the  common- 
wealth of  Israel.  The  phrase  "  born  of  water  " 
is  here  used  only  in  a  figurative  sense,  and  signi- 
fies to  be  washed  or  cleansed  from  sin  by  the 
word  of  truth,  as  those  baptismal  purifications 
cleansed  from  ceremonial  pollutions.  Paul  says, 
"  For  if  the  blood  of  bulls  and  of  goats  and  the 
ashes  of  a  heifer,  sprinkling  the  unclean,  sanc- 
tifieth  to  the  purifying  of  the  flesh;  How  much 
more  shall  the  blood  of  Christ,  who  through  the 
eternal  Spirit,  offered  himself  without  spot  to 
God,  purge  your  conscience  from  dead  works  to 
serve  the  living  God."  Heb.  ix.  13,  14.  There 
was  in  those  baptismal  purifications  a  literal 
sprinkling  of  the  unclean  person  with  the  blood 


The  Three  Witnesses.  117 

of  bulls  and  of  goats,  and  the  water  of  separa- 
tion prepared  with  the  ashes  of  the  burnt  heifer, 
and  as  these  were  typical  of  the  purifying  of  our 
hearts  by  faith  in  the  atoning  sacrifice  of  Christ, 
the  Scriptures  speak  of  this  spiritual  cleansing 
as,  the  washing  of  water  by  the  word,  and  the 
sprinkling  of  the  blood  of  Jesus  Christ.  And 
this  washing  and  sprinkling  is  not  to  be  under- 
stood literally,  but  figuratively.  Thus  in  Ezekiel 
xxxvi.  25,  26,  God  says:  "Then  will  I  sprinkle 
clean  water  upon  you,  and  ye  shall  be  clean; 
from  all  your  filthiness  and  from  all  your  idols 
will  I  cleanse  you.  A  new  heart  also  will  I  give 
you,  and  a  new  spirit  will  I  put  within  you,  and 
I  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  a  heart  of  flesh."  This 
is  to  be  "bom  of  water  and  Spirit."  Paul 
speaks  of  this  Divine  birth  of  water  when  he 
says  that  "Christ  loved  the  Church,  and  gave 
himself  for  it,  that  he  might  sanctify  and  cleanse 
it  by  the  washing  of  water  by  the  word.1''  Eph.  v. 
25,  '26.  And  also  when  he  says  of  the  Corinth- 
ians, "But  ye  are  washed,  but  ye  are  sanctified, 
but  ye  are  justified  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God."  1  Cor.  vi. 
11.  And  Peter  speaks  of  it  as  "being  born  again 
{oLycCfSfevv^fJiEVOe^  being  regenerated)  not  of 
corruptible  seed,  but  of  incorruptible,  by  the  word 
of  God,  which  liveth  and  abideth  for  ever,"  and 
which  is  preached  unto  us  by  the  gospel.  1  Peter 
23,  25.  From  these  Scriptures  we  learn,  as  Dr. 
Carson  says,  that  "  to  be  '  born  of  water  '  as  a 
figurative  expression,  signifies  to  be  washed  or 


118  The  Doctrine  of  Baptisms. 

cleansed  from  sin  "  and  "  a  man  may  be  '  born 
of  water  '  without  having  water  literally  applied 
to  him.  He  is  born  of  water  when  he  is  washed 
from  sin."  And  "the  word  is  the  means  by 
which  the  believer  is  washed  in  the  blood  of 
Christ."  Again,  "  In  Rev.  i.  5,  Christ  is  said  to 
wash  us  from  our  sins  in  his  own  blood.  Christ 
washes  us  by  his  Spirit  in  his  blood;  but  his 
blood  is  the  cleansing  element  in  which  we  are 
washed.  This  shows  that  to  be  "born  of  water, 
is  to  be  washed  in  the  blood  of  Christ."  And 
Peter  speaks  of  saints  as  being  "  elect  according 
to  the  foreknowledge  of  God  the  Father,  through 
Banctification  of  the  Spirit,  unto  obedience,  and 
sprinkling  of  the  blood  of  Jesus  Christ."  1  Pet. 
1,  2.  The  "sprinkling  of  the  blood  of  Jesus 
Christ "  is  not  a  literal  sprinkling,  but  is  that 
cleansing  indicated  by  the  ceremonial  sprinklings 
of  the  Mosaic  economy:  "  For  when  Moses  had 
spoken  every  precept  to  all  the  people  according 
to  the  law,  he  took  the  blood  of  calves  and  of 
goats,  with  water,  and  scarlet  wool,  and  hyssop, 
and  sprinkled  both  the  book  and  all  the  people, 
saying,  This  is  the  blood  of  the  testament  which 
God  hath  enjoined  unto  you."  Heb.  ix.  19,  20. 
Here  we  have  the  water  and  the  blood  employed 
typically  in  one  of  the  divers  baptisms  instituted 
of  old  to  illustrate  the  washing  away  of  sin  by 
the  blood  of  Christ. 

To  be  "born  of  water  and  of  the  Spirit,"  then, 
refers  to  the  purging  of  the  conscience  from  lead 
works  to  serve  the  living  and  true  God,  and  the 


The  Three  Witnesses.  119 

and  true  holiness,  which  is  effected  by  the  Spirit 
of  God  through  the  word  of  truth  wherein  the 
blood  of  Christ  is  set  forth  as  a  propitiation  for 
sin.  It  was  not  a  carnal  birth,  but  a  spiritual  and 
heavenly  birth  which  was  indicated.  And  it  was 
designed  to  teach  Xicodemus  that  the  natural 
seed  of  Abraham  could  not  inherit  the  kingdom 
of  God  by  virtue  of  their  carnal  relationship, 
and  thus  cut  off  his  false  dependence.  It  was  to 
teach  him  that  there  was  another  relation  to 
Abraham  founded  in  faith;  and  that  all  who  be- 
lieve in  the  Christ  are  Abraham's  seed,  and  shall 
be  blest  with  faithful  Abraham.  This  was  also 
the  substance  of  John's  teaching  and  the  import 
of  his  baptism,  in  which  Jesus  employed  his  dis- 
ciples for  a  short  time  in  the  land  of  Judea, 
according  to  John  hi.  22-26,  and  iv.  1,  2. 

Again,  if  we  are  the  children  of  God,  we  are 
subject  to  his  fatherly  chastening;  for  there  is  no 
son  whom  the  Father  chasteneth  not.  Hence  the 
exhortation,  "My  Son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint  when  thou  art 
rebuked  of  him;  for  whom  the  Lord  loveth  he 
chasteneth,  and  scourgeth  every  son  whom  he 
receive th. "  This  divine  chastening  embraces  all 
manner  of  afflictions,  trials,  and  persecutions 
which  are  either  positively  or  permissively  ap- 
pointed unto  the  followers  of  Christ  for  the  trial 
of  their  faith  and  the  purifying  of  their  hearts, 
in  preparing  them  for  exaltation,  glory,  and 
blessedness  hereafter.  So  Paul  says,  "  For  unto 
you  it  is  given,  in  the  behalf  of  Christ,  not  only 
to  believe  on  him,   but  also  to  suffer  for  his 


120  The  Doctrine  of  Baptisms. 

sake."  Phil.  i.  29.  And  Peter  says,  "  Beloved, 
think  it  not  strange  concerning  the  fiery  trial, 
which  is  to  try  you,  as  though  some  strange  thing 
happened  unto  you;  but  rejoice  inasmuch  as  ye 
are  partakers  of  Christ's  sufferings:  that  when 
his  glory  shall  be  revealed,  ye  may  be  glad  with 
exceeding  joy."  1  Pet.  iv.  12,  13.  The  "fiery 
trial "  and  the  "baptism  of  fire  "  are  the  same 
thing.  And  to  be  "  partakers  of  Christ's  suffer- 
ings," is  to  "  drink  of  his  cup  "  and  to  be  "  bap- 
tized with  his  baptism."  And  Paul  says,  1  Th>  ss. 
iii.  3,  that  "  we  are  appointed  thereunto."  Our 
Heavenly  Father  sees  that  the  discipline  is 
needed,  and  hence  it  is  wisely  ordained  that,  as 
Jesus  said,  "  In  the  world  we  shall  have  tribula- 
tion,"  John  xvi.  33;  for  u  tribulation  worketh  pa- 
tience, and  patience  experience,  and  experience 
hope;  and  hope  maketh  not  ashamed;  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Spirit  which  is  given  unto  us."  Rom.  v.  3-5. 
The  discipline  is  appointed  on  account  of  the 
spiritual  benefits  to  be  secured  thereby  to  the 
child  of  God.  Afflictions  and  trials  serve  to 
detach  our  affections  from  the  world,  and  to 
empty  our  hearts  of  earthly  love,  that  so  the  love 
of  God  may  be  shed  abroad  in  our  hearts,  and 
that  we  may  be  filled  with  the  fullness  of  God. 

It  is  with  a  gracious  design  that  God  appoints 
the  baptism  of  fire,  "For  as  the  sufferings  of 
Christ  abound  in  us,  so  our  consolation  also 
aboundeth  by  Christ;"  and  "as  ye  are  par- 
takers of  the  sufferings,  so  shall  ye  be  also  of 
the  consolation."     2  Cor.  i.  5,  7.     "  For  if  we 


The  Three  Witnesses.  121 

suffer,  we  shall  also  reign  with  him."  2  Tim.  ii. 
12.  And  "  If  so  be  that  we  suffer  with  him, 
that  we  may  be  also  glorified  together."  Rom. 
viii.  17.  "For  our  light  affliction  which  is  but  for 
a  moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory."  2  Cor.  iv.  17. 
Again,  "  We  are  troubled  on  every  side,  yet  not 
distressed;  we  are  perplexed,  but  not  in  despair; 
persecuted,  but  not  forsaken;  cast  down,  but  not 
destroyed:  always  bearing  about  in  the  body  the 
dying  of  the  Lord  Jesus,  that  the  life  also  of 
Jesus  might  be  made  manifest  in  our  body." 
2  Cor.  iv.  8-10.  Here  the  ' '  sufferings  of  Christ. » ' 
and  the  "dying  of  the  Lord  Jesus,"  are  terms 
expressive  of  our  being  baptized  of  him  with 
fire  or  blood,  and  of  knowing  him  in  the  "fel- 
lowship of  his  sufferings,  being  made  conform- 
able unto  his  death."  And  the  design  is  that 
the  glory  of  the  future  in  reigning  with  Christ 
may  be  thereby  enhanced.  It  is  to  whiten  the 
robe  and  brighten  the  crown;  and  of  all  such  as 
endure  this  baptism  it  is  said,  "  These  are  they 
which  came  out  of  great  tribulation  and  have 
washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb. "  Rev.  vii.  14.  Atonement 
for  sin  is  made  by  the  blood  of  Christ  alone,  and 
therefore  we  are  cleansed  from  sin  and  reconciled 
to  God  by  the  blood  of  his  cross.  His  sufferings 
alone  are  propitiatory;  but  inasmuch  as  believers 
in  him  are  made  one  with  him,  and  c  instituted 
thereby  joint  heirs  with  him  to  an  incorrupti'  le 
and  undented  inheritance,  they  must  be  made 
perfect  through  sufferings  as  he  was  made  per- 


122  Tlie  Doctrine  of  Baptisms. 

feet  through  sufferings.  And  the  sufferings  of 
the  saints,  draw  all  their  efficacy  for  good  from 
the  sufferings  of  Christ.  It  is  the  believer's 
union  with  Christ  by  faith  which  sanctifies  afflic- 
tion as  a  means  of  holiness.  For  without  this 
union  afflictions  have  no  sanctifying  power,  no 
redeeming  efficacy.  The  fire  which  only  con- 
sumed the  bonds  of  God's  people,  because  Christ 
was  with  them  in  the  furnace,  consumed  the 
bodies  of  those  who  cast  them  in.  Those  who 
are  without  Christ  are  consumed  by  the  stroke 
of  Jehovah's  rod.  But  of  his  own  people  he 
says,  "  Behold,  I  have  refined  thee,  but  not  with 
silver:  I  have  chosen  thee  in  the  furnace  of  afflic- 
tion." Isa.  xlviii.  10.  "For  he  said,  Surely 
they  are  my  people,  children  that  will  not  lie;  so 
he  was  their  Saviour.  In  all  their  affliction  he 
was  afflicted,  and  the  angel  of  his  presence  saved 
them."  Isa.  lxiii.  8.  9.  And  herein  is  the  blood 
a  witness  to  the  saving  and  sanctif}' ing  power  of 
Christ,  "  who  loved  us  and  gave  himself  for  us, 
that  he  might  redeem  us  from  all  iniquity  and 
purify  us  unto  himself,  a  peculiar  people,  zealous 
of  good  works,  and  so  qualify  us  to  be  kings  and 
priests  unto  God  that  we  may  reign  with  him  in 
his  everlasting  kingdom. ' '  And  to  all  who  would 
be  partakers  of  the  glory  which  shall  be  revealed, 
he  says,  as  he  said  to  James  and  John,  "  Are  ye 
able  to  drink  of  my  cup  and  to  be  baptized  with 
my  baptism?"  My  cup  is  the  cup  of  affliction 
and  trial;  my  baptism  is  the  baptism  of  blood. 
Can  you  endure  the  fiery  trial?  Can  you  bear 
the  cross  of  ignominy  and  death?     They  said: 


The  TJiree  Witnesses.  123 

"  "We  are  able?"  Can  we  also  answer  affirma- 
tively? If  you  are  not  only  baptized  with  water 
in  being  made  a  disciple  of  Jesus  outwardly;  but 
also  baptized  of  the  Spirit  in  being  regenerated, 
and  so  born  of  God,  then  you  can  and  will  drink 
of  the  cup  of  his  sufferings  and  be  baptized  with 
his  baptism  of  fire  or  blood,  and  through  much 
tribulation  enter  into  the  kingdom  of  God. 

It  is  not  every  one  that  is  able  to  drink  of  his 
cup  and  be  baptized  with  his  baptism.  Jesus 
Bays:  "Strive  to  enter  in  at  the  strait  gate;  for 
many  shall  seek  to  enter  in  and  shall  not  be 
able."  Many  who  profess  discipleship  have  no 
root  in  themselves,  but  endure  for  a  while;  for 
when  tribulation  or  persecution  ariseth  because 
of  the  word,  by  and  by  they  are  offended.  They 
cannot  stand  the  baptism  of  fire  because  they 
have  never  been  baptized  with  the  Holy  Spirit, 
which  is  essential  to  true  discipleship;  for  if  any 
man  have  not  the  Spirit  of  Christ  he  is  none  of 
his.  The  baptism  of  water  does  not  give  a  man 
the  Spirit  of  Christ;  does  not  make  him  a  new 
creature  in  Christ,  and  therefore  does  not  qualify 
him  for  the  endurance  of  trial.  But  in  the  bap- 
tism of  the  Holy  Spirit  is  included  the  "washing 
of  water  by  the  word"  or  the  being  "born  of 
water,"  which  figuratively  means  to  be  cleansed 
from  sin  by  the  blood  of  Christ,  outwardly  sig- 
nified by  water  baptism;  but  which  is  realized 
by  all  who  believe  in  Christ  though  not  baptized 
with  water.  It  is  by  this  inward  "washing  of 
water  by  the  word  "  that  Christ,  who  loved  the 
church  and  gave  himself  for  it,  will  sanctify  and 


124  The  Doctrine  of  Baptisms. 

cleanse  it,  that  he  may  present  it  unto  himself, 
a  glorious  church,  not  having  spot,  or  wrinkle,  or 
airy  such  thing,  but  that  it  should  be  holy  and 
without  blemish. 

The  baptism  of  the  Spirit  is  also  called  an 
anointing,  1  John  ii.  27.  "But  the  anointing 
which  ye  have  received  of  him  abideth  in  you, 
and  ye  need  not  that  any  man  teach  you;  but  as 
the  same  anointing  teacheth  you  of  all  things, 
and  is  truth,  and  is  no  lie;  and  even  as  it  hath 
taught  you,  ye  shall  abide  in  him."  And  in  2 
Cor.  i.  21.  u  Xow  he  which  stablisheth  us  with 
you  in  Christ,  and  hath  anointed  us,  is  God." 
This  anointing  is  evidently  the  same  thing  as 
the  baptism  of  the  Spirit;  and  all  true  believers 
are  thus  anointed  with  the  Spirit  of  God,  bring- 
ing them  into  oneness  with  Christ,  the  Lord's 
anointed,  and  heirs  with  him  in  his  future 
glorious  kingdom.  And  in  this  connection,  these 
three  baptisms,  the  Spirit,  the  water,  and  the 
blood,  are  our  consecration  to  priesthood  and 
kingship  with  Christ.  Hence  the  saints  are 
represented  as  saying  in  their  response  to  Jesus 
Christ,  the  Prince  of  the  kings  of  the  earth,  that 
is  to  him  as  their  prince,  for  they  shall  be  kings 
and  priests  and  shall  reign  on  the  earth  (Rev.  v. 
10)  when  he  shall  take  the  kingdom,  "  Unto  him 
that  loved  us  and  washed  us  from  our  sins  in 
his  own  blood;  and  hath  made  us  kings  and 
priests  unto  God,  and  his  Father,  to  him  be 
glor}r  and  dominion  for  ever  and  ever."  Rev.  i. 
5,  6.  In  this  connection  the  baptism  of  water 
is  not  indispensable,  for  the  saints  of  other  dis- 


The  Three  Witnesses.  125 

pensations  were  not  baptized  with  water  at  all; 
and  nothing  is  indispensable  that  is  not  essential 
in  all  dispensations.  John  says:  "Whosoever  be- 
lieve th  that  Jesus  is  the  Christ,  is  born  of  God." 
1  John  v.  1 .  And  we  may  believe  that  Jesus  is 
the  Christ  without  being  baptized  with  water. 
Again  he  says:  "  But  as  many  as  received  him, 
to  them  gave  he  power  to  become  the  sons  of 
God,  even  to  them  that  believe  on  his  name." 
John  i.  12.  The  power  given  to  them  that  be- 
lieve on  him  is  the  Holy  Spirit  b}r  which  they 
are  regenerated  and  made  the  children  of  God 
through  faith.  And  this  is  the  baptism  of  the 
Spirit  which  is  indispensable:  without  which 
none  can  be  children  of  God  nor  heirs  with 
Christ.  This  is  the  anointing  also  by  which  we 
obtain  tLe  witness  that  we  are  children,  and  if 
children,  heirs;  heirs  of  God  and  joint  heirs  with 
Christ  to  an  inheritance  in  his  kingdom. 

The  baptism  of  fire  or  blood  is  the  discipline 
of  those  who  are  .made  children  and  heirs.  This 
discipline  is  appointed  for  their  good.  Job 
understood  this,  for  he  says,  ' '  Though  he  slay 
me  yet  will  I  trust  in  him,"  and  "When  he 
hath  tried  me  I  shall  come  forth  as  gold."  Paul 
understood  this,  for  he  sajTs:  "For  which  cause 
we  faint  not;  but  though  our  outward  man 
perish,  yet  the  inward  man  is  renewed  day  by 
day;  for  our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory."  Gold  is  put  into 
the  crucible  and  tried  with  fire,  not  to  destroy  it, 
but  to  purify  it  and  fit  it  for  noble  uses.     And 


126  The  Doctrine  of  Baptisms. 

the  saints  are  baptized  with  fire,  not  to  destroy 
their  faith,  but  that  it  may  be  found  unto  praise 
and  honor  and  glory  at  the  appearing  of  Jesus 
Christ.  Hence,  "blessed  is  the  man  that  en- 
dureth  temptation;  for  when  he  is  tried,  he  shall 
receive  the  crown  of  life,  which  the  Lord  hath 
promised  to  them  that  love  him." 


DOOTEINE  OF  BAPTISMS. 

PAET  III. 

Making      Disciples 


PEEFAOE 


The  controversy  on  water  baptism,  as  to  both 
subjects  and  modes,  has  engaged  the  attention 
of  some  of  the  ripest  scholars  on  both  sides  of 
the  questions  involved  in  it;  and  numerous 
volumes  have  evidenced  the  deep  interest  and 
exhaustive  research  it  has  awakened.  Some- 
times a  degree  of  bitterness  has  been  mingled 
with  this  controversy  altogether  unbecoming  in 
those  professing  to  be  followers  of  Jesus  Christ; 
and  ridicule  has  too  often  been  substituted  for 
argument.  Yet  there  has  been  much  earnest 
and  candid  investigation  of  the  subject  to  find 
the  truth,  and  praiseworthy  attempts  to  exhibit 
the  same  in  a  Christian  spirit.  Still  even  under 
such  circumstances,  and  with  such  motives,  men 
are  liable  to  err,  and,  therefore,  all  human  pro- 
ductions must  be  brought  to  the  test  of  Scrip- 
ture and  reason  in  an  humble  and  prayerful 
dependence  on  the  Holy  Spirit  for  Divine  guid- 
ance. Thus  have  I  sought  to  find  the  truth,  and 
having  been  directed  in  a  way  I  had  not  known, 
to  results  which  appear  conclusive  to  my  own 
mind,  I  have  here  endeavored  to  present  the 
same  to  the  minds  of  others,  in  a  Christian  spirit, 
and  in  such  a  manner  as  to  lead  them  to  a  con- 
viction of  the  truth  as  I  find  it  in  the  Scriptures. 
My  object  is  not  to  provoke  controversy,  but  to 
advance  the  cause  of  truth;  and  if  I  have  erred, 
I  shall  be  eternalty  obliged  to  any  one  who  will 
point  out  the  error  and  set  me  right. 

129 


TIIE 

Doctrine  of  Baptisms. 


PAET  III. 
MAKING  DISCIPLES. 

"GO  YE,  THEREFORE,  AXD  DISCIPLE  ALL  NATIONS."— JesilS. 

INTRODUCTION. 

The  commission  of  Christ  to  his  apostles,  and 
to  their  successors  in  the  ministry  of  the  gospel, 
is  found  in  Matt,  xxviii.  18-20:  "And  Jesus  came 
and  spoke  unto  them  saying,  All  power  is  given 
unto  me  in  heaven  and  in  earth.  Go  ye,  there- 
fore, and  disciple  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit;  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you,  and 
lo,  I  am  with  you  alway,  even  to  the  end  of  the 
age."  It  was  given  on  the  day  of  his  ascension 
into  heaven.  The  work  he  came  in  the  flesh  to 
do  was  accomplished.  By  his  obedience  as  the 
second  Adam,  he  had  procured  a  reversal  of  the 

(131) 


132  The  Doctrine  of  Baptisms. 

penalty  which  came  on  the  human  race  by  the 
disobedience  of  the  first  Adam:  and  ensured  the 
resurrection  of  all  men  from  the  dead.  By  the 
sacrificial  offering  of  himself  on  the  cross  he  had 
made  an  atonement  for  sin,  and  laid  the  founda- 
tion for  the  redemption  of  all  who  believe  in  him 
unto  eternal  life  by  the  first  resurrection.  By 
his  obedience  he  obtained  the  dominion  of  the 
world.  By  his  sacrificial  offering  he  redeems  out 
of  the  world  a  peculiar  people  to  be  associated 
with  himself  in  its  government.  In  dispensations 
previous  to  his  incarnation,  though  the  truth 
was  but  dimly  displayed  in  types  and  shadows, 
in  promise  and  prophecies,  a  remnant  of  the 
several  generations  of  mankind  had  been  saved 
through  those  means  and  agencies.  A  fuller 
manifestation  of  truth  was  now  being  made  by 
his  incarnation,  Ms  ministry,  his  death,  his 
resurrection  and  his  ascension:  even  the  types 
and  shadows  of  an  obsolete  economy  became 
brilliant,  and  promises  and  prophecies  glowed  in 
the  light  of  their  fulfillment;  giving  assurance  of 
the  complete  accomplishment,  in  due  season,  of 
the  purpose  of  God,  to  reconcile  all  things  to 
himself  by  Jesus  Christ;  and  a  more  enlarged 
dispensation  of  grace  was  to  be  instituted  for  the 
purpose  of  taking  out  of  the  Gentiles  a  people 
for  his  name.  In  instituting  this  dispensation, 
Christ  asserts,  as  the  ground  of  it,  his  supremacy 
over  all  in  heaven  and  in  earth.  For,  inasmuch 
as,  in  his  incarnation,  he  divested  himself  of  the 
form  or  condition  of  Divine  glory  which  he,  as 
the  Son  of  God,  had  with  the  Father  before  the 


Making  Disciples.  133 

world  was,  "  and  made  himself  of  no  reputation, 
and  took  the  condition  of  a  servant,  and  was 
made  in  the  likeness  of  men,  and  being  found  in 
fashion  as  a  man,  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross, 
God  hath  highly  exalted  him,  and  given  him  a 
name  which  is  above  every  name,  that  at  the 
name  of  Jesus,  every  knee  should  bow,  of  those 
in  heaven,  and  those  in  earth,  and  those  under 
the  earth;  and  that  every  tongue  should  confess 
that  Jesus  Christ  is  Lord  to  the  glory  of  God  the 
Father."  Phil.  ii.  6-11.  And  though  as  yet  all 
things  are  not  put  in  actual  subjection  to  him, 
he  is  exalted  to  the  right  hand  of  God,  and  en- 
trusted with  all  power  in  heaven,  and  in  earth 
to  effect  that  subjection.  And  he  was  about  to 
ascend  to  the  throne  of  God  in  heaven  when  he 
gave  this  commission  to  his  apostle.  Hence  it 
emanates  from  the  highest  authority;  from  the 
Lord  of  all,  and  is  enforced  by  illimitable  power. 


134  The  Doctrine  of  Baptisms 


CHAPTER  I. 

THE  COMMISSION. 


Tnis  commission  is  to  disciple  all  nations, 
for  all  belong  to  his  dominion,  and  are  compre- 
hended in  this  dispensation  of  his  grace.  While 
the  Israelites  were  under  trial  according  to  the 
terms  of  the  national  covenant,  he  suffered  the 
other  nations  to  walk  in  their  own  way;  though 
he  left  not  himself  without  witness,  in  that  he  did 
good,  and  gave  them  rain  from  heaven,  and  fruit- 
ful seasons,  filling  their  hearts  with  food  and  glad- 
ness; thus  furnishing  them  with  evidences  of  his 
existence  and  his  goodness,  that  they  might  feel 
after  him,  if  haply  they  might  find  him,  who  is  not 
far  from  every  one  of  us;  for  in  him  we  live  and 
move  and  have  our  being.  But  now,  the  trial 
of  Israel  being  ended,  and  their  nntional  cove- 
nant, which,  in  its  exclusiveness,  was  enmity 
to  the  Gentiles,  being  abrogated  because  of  their 
disobedience;  the  mystery  which  in  other  ages 
was  not  made  known  to  the  sons  of  men,  was  re- 
vealed unto  his  holy  apostles  and  prophets  by 
the  Spirit;  that  the  Gentiles  should  be  fellow 
heirs,  and  of  the  same  body,  and  partakers  of  his 
promise  in  Christ,  by  the  gospel.     Eph.  iii.  5,  6. 


Making  Disciples.  135 

Hence  lie  said,  "  Go  ye,  therefore,  and  disciple 
all  nations,"  for  now  they  who  were  afar  off,  as 
aliens  from  the  commonwealth  of  Israel,  and 
strangers  from  the  covenants  of  promise,  having 
no  hope  and  without  God  in  the  world,  were 
made  nigh  by  the  blood  of  Christ.  And  the 
middle  wall  of  partition  between  the  Jew  and 
the  Gentile  was  broken  down  by  this  commission, 
that  he  might  reconcile  both  unto  God  in  one 
body  by  the  cross;  being  by  the  Spirit  baptized 
into  that  one  body. 

The  Mosaic  dispensation,  founded  on  the 
Sinaic  covenant,  was  for  one  nation  only;  and  to 
that  people  pertained,  according  to  its  provisions, 
the  adoption,  and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  service  of  God, 
and  the  promises;  though  others  might  become 
partakers  of  these  blessings  by  being  incorporated 
into  the  nation,  through  the  ordinance  of  prose- 
lytism.  The  Israelitish  Sinaic  Covenant  was 
subsequent  to  the  Abrahamic  covenant,  and 
while  it  continued,  it  made  promise  of  the  heir- 
ship in  the  kingdom  of  God  to  them  nationally, 
in  natural  flesh,  on  condition  of  their  obedience 
to  its  requirements.  It  did  not  set  aside  or 
supersede  the  Abrahamic  covenant,  which  con- 
tinued in  force  as  a  law  of  grace,  upon  which 
the  Israelite,  when  convinced  by  the  law  of 
works  as  a  transgressor,  might,  in  faith,  fall  back, 
and  find  justification  and  salvation.  And  when 
their  national  trial  ended,  and  the  Sinaic  cove- 
nant was  abrogated,  the  Abrahamic  covenant 
remained,  ensuring  heirship  in  the  kingdom  of 


136  The  Doctrine  of  Baptisms. 

God  to  the  children  of  promise;  that  is  to  those 
who  were  born  of  God  by  faith  in  the  promise. 

The  gospel  dispensation,  founded  on  the  Abra- 
hamic  covenant,  extends  the  provisions  of  that 
covenant  to  all  nations,  according  to  that  which 
is  written,  "  A  father  of  many  nations  have  I 
made  thee. ' '  Hence  we  find  that  the  commission , 
"Go  ye,  therefore,  and  disciple  all  nations," 
&c,  is  contained  in  the  covenant  God  made 
with  Abraham,  who  against  hope  believed  in 
hope  that  he  might  become  the  father  of  many 
nations,  according  to  that  which  was  spoken,  So 
shall  thy  seed  be.  This  commission,  then,  was 
designed  to  carry  into  effect  the  Abrahamic  cove- 
nant, by  breaking  down  the  wall  of  exclusive- 
ness  founded  on  the  Israelitish  national  covenant, 
and  extending  the  promise  of  heirship  to  all 
nations  on  condition  of  faith  in  Christ,  according 
to  the  original  grant.  For  Christ  hath  redeemed 
us  from  the  curse  of  the  violated  law,  being  made 
a  curse  for  us;  for  it  is  written,  Cursed  is  every 
one  that  hangeth  on  a  tree;  that  the  blessing  of 
Abraham  might  come  on  the  Gentiles  through 
Jesus  Christ,  that  we  might  receive  the  promise 
of  the  Spirit  through  faith.  The  commission 
to  disciple  all  nations  is  not  a  new  system  of  re- 
demption, separate  and  distinct  from  the  pre- 
vious dispensations  of  grace;  but  is  only  a  new 
measure  adapted  and  designed  to  bring  all  na- 
tions into  the  Abrahamic  covenant,  to  bring  them 
under  the  influence  of  the  truth  as  it  is  in  Jesus 
for  their  instruction  and  salvation.  The  gospel 
of  Christ  is  not  another  gospel  than  that  which 


Making  JjiacipUs.  137 

was  preached  to  Abraham,  or  to  them  of  old 
time.  And  the  dispensation  comes  within  the 
provisions  of  the  Abrahamic  covenant.  Hence 
Paul  speaks  of  the  unbelieving  Jews  as  natural 
branches  of  the  good  olive  tree — the  Abrahamic 
covenant — broken  off  because  of  their  unbelief; 
and  the  Gentile  believers  as  branches  taken  from 
the  wild  olive  tree,  and  grafted  into  the  good 
olive  tree  in  the  place  of  those  broken  off.  This 
also  agrees  with  our  Lord's  parable  of  the  mar- 
riage made  for  the  king's  son,  wherein  the  first 
invited  guests  represent  the  Jews,  who  made 
light  of  it,  and  were  excluded;  and  the  sending 
forth  of  the  servants  into  the  highways  and 
hedges  to  invite  all  they  could  find,  represents 
the  calling  of  the  Gentiles,  according  to  this  com- 
mission, "Go  ye,  therefore,  and  disciple  all 
nations." 

The  work  to  be  done  is  to  disciple  all  nations, 
and  this  includes  every  thing  within  the  compass 
of  the  ministry  of  reconciliation;  the  chief  of 
which  is  to  preach  the  gospel;  to  call  upon  all  men 
every  where  to  repent;  to  open  their  eyes;  and 
turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God;  that  they  may  receive 
the  forgiveness  of  sins,  and  inheritance  among 
them  that  are  sanctified  by  faith  in  Christ.  Acts 
xxvi.  18.  It  includes,  also,  the  administration 
of  the  ordinances,  and  the  instruction  and  estab- 
lishment of  believers  in  the  most  holy  faith  of 
the  gospel.  All  agencies  and  means  ordained  of 
Christ  for  the  salvation  of  mankind  are  embraoed 
in  this  commission.     For  when  he  ascended  up 


138  The  Doctrine  of  Baptisms. 

on  high,  he  led  captivity  captive,  and  gave  gifts 
unto  men.  And  he  gave  some,  apostles;  and 
some,  prophets;  and  some,  evangelists;  and  some, 
pastors  and  teachers;  for  the  perfecting  of  the 
saints,  for  the  work  of  the  ministry,  for  the  edi- 
fying of  the  body  of  Christ,  till  we  all  come,  in 
the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the 
measure  of  the  stature  of  the  fullness  of  Christ. 
Eph.  iv.  11-13.  To  these  agencies  he  says, ' '  Go 
ye,  therefore,  and  disciple  all  nations;"  "Go  ye 
into  all  the  world  and  preach  the  gospel  to  every 
creature."  Mark  xvi.  15.  And,  Thus  it  is 
written,  and  thus  it  behoved  Christ  to  suffer,  and 
to  rise  from  the  dead  the  third  day,  and  that  re- 
pentance and  remission  of  sins  should  be  preached 
in  his  name  among  all  nations,  beginning  at 
Jerusalem.  Luke  xxiv.  46,  47;  and  again,  Feed 
my  lambs.  Feed  my  sheep.  John  xxi.  15,  16, 
17.  And  again,  And  ye  shall  be  witnesses  unto 
me.  both  in  Jerusalem,  and  in  all  Judea,  and  in 
Samaria,  and  unto  the  uttermost  part  of  the 
earth.  Acts  i.  8.  And  Paul  speaks  of  having 
received  grace  and  apostleship  for  obedience  to 
the  faith  among  all  nations  for  his  name.  Rom. 
i.  5.  Thus  we  learn  the  nature  and  extent  of 
the  work  comprehended  in  the  commission.  It 
is  the  work  of  evangelization,  from  its  most  in- 
cipient and  outward  form,  to  the  most  advanced 
stage  of  internal  and  spiritual  development  in 
the  knowledge  and  love  of  God. 

In  making  disciples  of  all  nations,  according 
to  the  express  provisions  of  the  commission, 


Making  Disciples.  139 

they  were  to  baptize  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit, 
and  to  teach  them  to  observe  all  things  which 
Christ  had  commanded.  The  baptism  enjoined 
is  water  baptism — a  baptism  to  be  performed  by 
human  hands — something  to  be  done  by  the 
ministers  of  the  gospel  in  fulfilment  of  their 
commission.  And  this  is  the  only  place  in  which 
water  baptism  is  formally  instituted  as  a  Chris- 
tian ordinance.  And  hence  we  derive  our  au- 
thority for  its  practice.  "  Go  ye,  therefore,  and 
disciple  all  nations,  baptizing  them." 

There  were  other  baptisms  with  water  before 
this  to  which  our  attention  is  invited  in  the 
Scriptures,  and  which  are,  therefore,  designed 
for  our  instruction  and  admonition  upon  this 
subject.  There  was  the  baptism  of  the  Israelitish 
nation  mentioned  by  Paul  in  1  Cor.  x.  1-2.  He 
says:  "  I  would  not  that  ye  should  be  ignorant 
how  that  all  our  fathers  were  under  the  cloud, 
and  all  passed  through  the  sea;  and  were  all  bap- 
tized unto  Moses  in  the  cloud  and  in  the  sea." 
The  cloud  was  composed  of  vapor  or  particles 
of  water  which  the  Lord  "  spread  over  them  for 
a  covering;"  and  the  water  of  the  sea  stood  on 
heaps,  right  and  left,  as  they  passed  through  the 
sea  on  foot,  dry  shod;  and  they  were  baptized  in 
the  cloud  and  in  the  sea.  In  Psalm  lxxvii.,  cele- 
brating the  passing  of  the  Red  Sea,  it  is  said :  "The 
waters  saw  thee,  O  God,  the  waters  saw  thee; 
they  were  afraid;  the  depths  also  were  troubled. 
The  clouds  poured  out  water:  the  skies  sent  out 
a  sound:  thine  arrows  also  went  abroad."    And 


140  The  Doctrine  of  Baptisms. 

as  the  people  were  all  under  the  cloud,  they  were 
baptized  with  the  falling  rain,  poured  upon  them 
during  this  thunder  shower.  God  himself,  who 
spread  the  cloud  as  a  covering  over  them,  thus 
baptized  them.  Paul  does  not  say  that  it  was 
like  baptism,  or  that  it  in  some  way  resembled 
a  baptism:  but  that  they  were  all  baptized  in  the 
cloud  and  in  the  sea,  while  they  were  under  the 
cloud  and  passing  through  the  sea.  And  Paul 
had  also  read  how  on  the  occasion  "the  clouds 
poured  out  water"  upon  them.  This  baptism 
was  their  separation  from  Egypt  by  a  miraculous, 
Divine  interposition,  and  their  consecration  to 
Moses  as  their  appointed  leader  and  commander, 
to  be  his  disciples,  to  be  taught  and  trained  by 
him  in  the  wilderness,  and  prepared  for  the  pos- 
session of  the  promised  land.  All  the  tribes  of 
Israel  were  there,  by  their  families,  from  the 
hoary  headed  man  to  the  infant  of  days;  the 
mothers  with  their  babes  were  there,  and  a 
mixed  multitude  of  people.  And  all  were  bap- 
tized. No  one  was  omitted.  The  water  from 
the  cloud  fell  as  freely  upon  the  infant,  as  upon 
the  adult,  and  made  disciples  of  them  all,  and 
brought  them  all  alike  under  the  mediatorial 
ministrations  of  Moses,  the  man  of  God.  Thus, 
when  God  brought  the  people  out  of  Egypt, 
Judah  was  his  sanctuary  and  Israel  was  his 
dominion."  Thus,  in  their  national  separation 
they  were  constituted  a  church  in  the  wilderness, 
and  at  Sinai  God  entered  into  a  special  covenant 
with  them  to  make  them  a  peculiar  treasure  unto 
himself  above  all  people,  and  a  kingdom   of 


Making  Disciples.  141 

priests,  and  a  holy  nation,  on  condition  of  their 
obedience.  This  national  baptism  was  not  to 
bring  them  into  the  Abrahamic  covenant,  for 
they  already  were  in  it.  It  was  to  bring  them 
into  the  Sinaic  covenant,  of  which  Moses  was  the 
Mediator;  for  the  law  was  given  by  Moses;  and 
hence  Paul  says  they  were  baptized  unto  Moses. 
This  baptism  was  unique,  and  made  them  and 
their  children  Moses'  disciples  for  the  whole  term 
of  their  national  trial  under  the  Sinaic  covenant. 
Xone  of  their  children,  subsequently  born,  were 
baptized;  but  all  proselytes,  subsequently  made 
from  the  heathen,  with  their  children,  were 
added  to  them  by  baptism.  And  it  is,  I  think, 
probable  that  the  baptism  of  proselytes  had  its 
origin  in  the  national  baptism  of  Israel.  There 
is  no  other  event  mentioned  in  Jewish  history 
which  would  account  for  the  introduction  of  this 
custom.  The  idea  of  cleansing  or  purifying  was 
attached  to  this  baptism.  And  as  the  Israelites 
were  baptismally  cleansed  from  the  pollutions 
of  Egypt  in  the  cloud  and  in  the  sea;  so  prose- 
lytes were  baptismally  cleansed  from  the  pollu- 
tions of  the  heathen  by  the  water  of  separation. 
This  baptism  was  their  separation  from  their 
previous  unholy  associations,  and  their  initiation 
into  a  new  relation  of  holiness  unto  the  Lord. 
And  hence  also  the  children  born  to  these  pros- 
lytes  after  their  reception  into  the  Israelish 
Church,  were  regarded  as  holy,  being  on  equality 
with  born  Israelites,  members  by  birth,  and,  there- 
fore, not  to  be  baptized.  They  were  born  disci- 
ples to  Moses,  and  where  trained  from  their 


142  The  Doctrine  of  Baptisms. 

birth  in  the  rites  and  ceremonies  of  the  Sinaic 
covenant. 

There  were  also  among  the  Jews  baptisms  of 
purification  of  which  Paul  speaks  in  Heb.  ix  9- 
14,  where  he  says  that  in  the  ancient  tabernacle 
"  were  offered  both  gifts  and  sacrifices  that  could 
not  make  him  that  did  the  service  perfect,  as 
pertaining  to  the  conscience;  which  stood  only 
in  meats  and  drinks,  and  divers  baptisms  (Greek 
[ia.7ZTtOfjLOc<;,)  purifyings  of  the  flesh,  imposed 
on  them  until  the  time  of  reformation."  These 
divers  or  different  baptisms  were,  doubtless,  the 
ceremonial  purifications  required  by  the  law, 
which  he  further  contrasts  with  the  sacrificial 
offering  of  Christ:  "For  if  the  blood  of  bulls, 
and  of  goats,  and  the  ashes  of  a  heifer,  sprink- 
ling the  unclean,  sanctifieth  to  the  purifying  of 
the  flesh;  how  much  more  shall  the  blood  of 
Christ,  who,  through  the  eternal  Spirit,  offered 
himself  without  spot  to  God,  purge  your  con- 
science from  dead  works  to  serve  the  living 
God?"  The  blood  of  bulls,  and  goats,  and 
the  "  divers  baptisms  "  of  ceremonial  purification 
reached  not  the  conscience;  they  only  "sanctified 
to  the  purifying  of  the  flesh."  It  required  the 
all-atoning  sacrifice  of  Christ,  and  the  baptism 
of  the  Holy  Spirit,  in  applying  the  "blood  of 
sprinkling  "  to  the  conscience  of  the  truly  peni- 
tent to  purge  it  from  dead  works  to  serve  the 
living  God.  Among  the  ceremonial  purifications 
alluded  to,  and  by  Paul  called  "divers  bap- 
tisms," are  those  of  the  water  of  separation  men- 
tioned Num.  xix.  1-22;  as  it  is  evident  from  his 


Making  Discijrfes.  143 

reference  to  the  "  ashes  of  a  heifer."  By  that 
ordinance,  a  red  heifer,  without  spot  or  blemish, 
upon  which  never  came  a  yoke,  was  slain  by  a 
suitable  person,  in  the  presence  of  the  priest, 
who  took  the  blood  and  sprinkled  it  with  his 
finger  before  the  tabernacle  seven  times.  And 
then  the  heifer  was  burnt.  And  the  priest  cast 
cedar  wood,  and  hyssop,  and  scarlet  into  the 
midst  of  the  burning  of  the  heifer.  Afterwards 
the  ashes  were  gathered  and  laid  up  in  a  clean 
place  without  the  camp.  And  if  any  one  touched 
the  dead  body  of  a  man,  or  a  human  bone,  or  a 
grave,  or  was  in  a  tent  where  any  one  had  died, 
he  was  accounted  unclean.  And  for  the  cleans- 
ing of  an  unclean  person,  they  took  of  the  ashes 
of  the  burnt  heifer  of  purification  for  sin,  and 
put  thereto  running  water  in  a  vessel,  and  a 
clean  person  took  hyssop  and  dipped  it  in  the 
water  thus  prepared,  and  sprinkled  with  it  the 
tent  and  all  the  vessels  in  the  tent,  and  all  the 
persons  in  the  tent  where  the  man  had  died,  and 
him  that  had  touched  a  bone,  or  one  slain,  or 
one  dead,  or  a  grave.  This  was  done  on  the 
third  day  and  on  the  seventh  day;  after  which 
the  unclean  person  purified  himself,  washing  his 
clothes  and  bathing  himself  in  water,  and  was 
accounted  clean  at  even.  When  a  man  died  in 
a  tent,  his  family,  wife  and  children,  and  all  who 
were  in  the  tent,  were  rendered  unclean;  and  all, 
infants  as  well  as  adults,  had  to  be  cleansed  by 
sprinkling  them  with  the  water  of  separation. 

In  Mark  vii.  1-8,  mention  is  made  of  some 
baptisms  among  the  Jews  of  that  day,  which 


144  The  Doctrine  of  Baptisms. 

were  based  on  human  tradition  alone.  Certain 
Scribes  and  Pharisees,  who  were  of  Jerusalem, 
found  fault  with  the  disciples  of  Jesus  because 
they  ate  bread  with  unwashed  hands.  "  For  the 
Pharisees  and  all  the  Jews,  except  they  wash 
their  hands  oft,  eat  not,  holding  the  tradition  of 
the  elders.  And  when  they  come  from  the  mar- 
ket except  they  wash  {^a-zcaaj^zac.  baptize,) 
they  eat  not.  And  many  other  things  there  be, 
which  they  have  received  to  hold,  as  the  wash- 
ing [paxreefiQUZ,  baptism,)  of  cups  and  pots, 
and  brazen  vessels,  and  of  tables."  And  Jesus, 
in  replying  to  them,  charged  them  with  setting 
aside  the  commandments  of  God,  and  holding 
the  traditions  of  men,  as  the  washing  {poT.ziG- 
fioi>z,  baptism,)  of  pots  and  cups,  and  similar 
things.  These  baptisms  were  ceremonial  purifi- 
cations, and  water  was  kept  in  readiness  for 
their  performance,  as  we  learn  from  John  ii.  6. 
"And  there  were  set  there  six  water  pots  of 
stone,  after  the  manner  of  the  purifying  of  the 
Jews,  containing  two  or  three  firkins  a  piece," 
a  firkin  being  about  three  quarts.  From  this  it 
is  evident  that  it  was  the  custom  to  keep  water 
iu  vessels  in  the  rooms  where  they  dined  for 
these  baptismal  purifications,  and  hence  the 
Pharisees  saw  that  the  disciples  omitted  the 
washing  of  their  hands.  And  on  another  occa- 
sion, when  Jesus  was  invited  by  a  certain  Phari- 
see to  dine  with  him,  he  went  and  sat  down 
to  meat.  And  when  the  Pharisee  saw  it,  he 
marveled  that  he  had  not  first  washed  [eftaiCTea- 
tfj^baptized,)  before  dinner.     Luke  xi.  37  38. 


Making  Disciples.  145 

This  baptism  was  the  washing  of  the  hands, 
sometimes  performed  by  dipping  the  hands  in 
water,  but  generally  by  having  water  poured  on 
the  hands.  The  cups,  and  pots,  and  brazen  ves- 
sels may  have  been  purified  by  dipping  them  in 
water,  but  not  the  tables  or  couches.  They 
could  not  have  been  immersed,  and  were,  doubt- 
less, purified  by  being  sprinkled  with  water,  as 
was  done  in  the  purification  of  the  persons  and 
things  which  had  been  defiled  by  contact  with 
the  dead;  and  which  is  among  the  divers  bap- 
tisms mentioned  by  Paul. 

So  far,  then,  we  find  the  Greek  word  ^anzc^co 
is,  first,  used  to  designate  the  manner  in 
which  God  separated  the  children  of  Israel  from 
the  polluting  associations  of  Egypt  to  be  a  pecu- 
liar people  unto  himself,  and  brought  them  into 
Church  relation  to  Moses,  his  servant,  the  media- 
tor of  the  national  covenant  which  he  then  made 
with  them.  He  made  a  way  for  them  through 
the  sea,  and  spread  over  them  his  cloud  for 
a  covering,  and  poured  his  rain  upon  them; 
and  this,  Paul,  by  the  Spirit,  calls  a  baptism. 
They  were  baptized  unto  Moses  in  the  cloud 
and  in  the  sea.  It  was  a  national  baptism, 
divinely  administered,  in  which  the  whole  house 
of  Israel,  parents  and  children,  were  the  subjects, 
water  was  the  element,  and  pouring  was  the 
mode.  Second,  It  is  used  to  designate  the  cere- 
monial purifications  whereby  the  church  life  of 
the  Israelite  was  to  be  perpetuated  under  the 
Sinaic  national  covenant;  for  the  soul  who  ne- 
glected or  refused  to  attend  to  these  purifications 
10 


146  The  Doctrine  of  Baptisms, 

was  cut  off  from  the  congregation  of  Israel. 
These  purifications  Paul  by  inspiration  of  God, 
calls  "divers  baptisms,"  wherein  "  the  blood 
of  bulls,  and  goats,  and  the  ashes  of  a  heifer, 
sprinkled  on  the  unclean,  sanctified  them  to 
the  purifying  of  the  flesh."  Here,  again,  we 
have  for  the  subjects  of  these  purifications,  in 
some  instances,  individuals;  in  others,  whole 
families,  and  even  the  whole  congregation  of 
Israel,  including  adults  and  children.  The 
elements  were  either  the  blood  of  animals  slain 
in  sacrifice,  or  water  mixed  with  the  ashes  of  a 
heifer,  which  had  been  made  a  burnt  offering  for 
sin;  and  the  mode  was  by  sprestklixg.  The 
purifications  are  called  baptisms,  and  are  typical 
of  the  baptism  of  the  Holy  Spirit  by  which  the 
blood  of  Christ  or  his  sacrificial  offering  cleanses 
us  from  all  sin,  and  by  which  we  also  ptrf  on 
Christ,  and  our  Church  life  under  the  new  cove- 
nant is  sustained  and  perpetuated. 


Making  Disciples.  147 


CHAPTEK  II. 

JOHN'S   BAPTISM. 


The  next  baptism  to  be  noticed  is  that  of 
John,  the  son  of  Zachariah  and  Elizabeth,  and 
the  Elias  of  the  Israelitish  national  covenant. 
As  the  voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  of  the  Lord,  make  his  paths 
straight,  he  preceded  the  Messiah,  and  fulfilled 
an  important  mission  in  awakening  the  national 
conscience  and  preparing  the  people  for  the  re- 
ception of  the  coming  one.  The  burden  of  his 
preaching  was,  Kepent  ye;  for  the  kingdom  of 
heaven  is  at  hand;  and  there  went  out  to  him  all 
the  land  of  Judea,  and  they  of  Jerusalem,  and 
were  all  baptized  of  him  in  the  river  of  Jordan, 
confessing  their  sins. 

John's  baptism  differed  from  the  proselytical 
baptism  with  which  the  Jews  were  familiar,  in 
this,  that  the  Jews  baptized  Gentiles  only,  to 
admit  them  into  the  congregation  of  Israel;  but 
John  baptized  the  Jews  themselves  and  such  as 
had  been  previously  proselyted.  John's  mission 
was  not  to  make  proselytes  to  Judaism,  but  to 
prepare  the  Jews  for  the  coming  of  the  Messiah, 
and  to  bear  a  part  in  the  manifestation  of  the 


148  The  Doctrine  of  Baptisms, 

Messiah  to  Israel.  "With  respect  to  them  it  was 
the  baptism  of  repentance  for  the  remission  of 
sins.  With  respect  to  him  it  was  the  baptism 
of  consecration  to  the  priesthood.  The  king- 
dom of  heaven  was  promised  to  the  Israel- 
ites by  their  national  covenant  on  condition 
of  their  obedience;  for  God  said,  "Now, 
therefore,  if  ye  will  obey  my  voice  indeed,  and 
keep  my  covenant,  then  ye  shall  be  a  peculiar 
treasure  unto  me  above  all  people:  for  all  the 
earth  is  mine:  and  ye  shall  be  unto  me  a  king- 
dom of  priests  and  a  holy  nation."  Ex.  xix. 
5,  6.  And  he  gave  them  laws  and  ordinances 
which  if  a  man  do,  he  should  even  live  by  them: 
that  is,  he  should  secure  eternal  life  and  everlast- 
ing glory  in  natural  flesh  in  the  promised  king- 
dom of  the  Messiah.  And  the  object  was  to 
prove,  under  a  covenant  of  works,  the  impracti- 
cability of  preparing  a  nation  in  natural  flesh, 
to  be  kings  and  priests  in  that  kingdom;  for  in 
all  their  generations  they  failed  to  keep  the  cove- 
nant or  to  obey  his  voice,  as  it  is  written, 
"There  is  none  righteous,  no,  not  one:  there  is 
none  that  understandeth,  there  is  none  that 
seeketh  after  God.  They  have  all  gone  out  of 
the  way,  they  are  together  become  unprofitable; 
there  is  none  that  doeth  good,  no,  not  one. "  The 
time  of  their  national  trial  under  that  covenant 
was  about  to  terminate.  It  only  extended  to  the 
manifestation  of  the  Messiah  in  the  flesh;  and 
during  that  manifestation  they  had  the  oppor- 
tunity of  receiving  him  and  of  becoming  a  king- 
dom of  priests;  or  they  would,  by  rejecting  him, 


Jlaking  Disciples.  149 

fill  up  the  measure  of  their  national  iniquities, 
and  incur  the  abrogation  of  their  national  cove- 
nant. 

John's  baptism  was  reformatory  in  design. 
He  inculcated  the  necessity  of  repentance  and 
amendment  of  life,  as  indispensable  to  the  at- 
tainment of  the  promised  glory  and  blessedness 
of  the  covenant.  And  when  he  saw  many  of 
the  Scribes  and  Pharisees,  who  trusted  in  their 
natural  relation  to  Abraham,  come  to  his  bap- 
tism, he  said,  "  O  generation  of  vipers,  who  hath 
warned  you  to  flee  from  the  wrath  to  come? 
Bring  forth,  therefore,  fruits  meet  for  repentence; 
and  think  not  to  say  within  yourselves,  ~\Ye 
have  Abraham  to  our  father;  for  I  say  unto  you, 
That  God  is  able  of  these  stones  to  raise  up 
children  unto  Abraham."  His  mission  as  the 
prophet  of  the  Highest,  was  "to  go  before  the 
face  of  the  Lord  to  prepare  his  way;  to  give  the 
knowledge  of  salvation  unto  his  people  by  the 
remission  of  their  sins."  It  was  not  to  add  to 
the  Church,  but  to  reform  the  Church.  He  was 
a  burning  and  a  shining  light,  and  they  were 
willing  for  a  season  to  walk  in  his  light.  They 
were  pleased  with  the  idea  that  the  kingdom 
was  at  hand,  and  they  were  willing  to  be  bap- 
tized in  preparation  for  it.  But  they  were 
morally  unfit;  and  when  called  to  repentance, 
they  rejected  the  counsel  of  God  against  them- 
selves. And  his  exhortations  fell  upon  dull  ears 
and  carnal  hearts.  "He  came  to  them  in  the 
way  of  righteousness,  and  they  believed  him  not; 
but  the  publicans  and  harlots  believed  him;  and 


150  The  Doctrine  of  Baptisms. 

they,  when  they  had  seen  it,  repented  not  after- 
wards that  they  might  believe  him."  Hence, 
though  the  ministry  of  John  appeared  to  be  a  suc- 
cess at  first  on  account  of  the  multitudes  who 
crowded  to  his  baptism,  it  failed  to  effect  the  na- 
tional purification — their  character  was  not 
changed — pride  and  unbelief  still  held  the  citadel 
of  the  national  heart,  and  the  ministry  and 
baptism  of  John  ended  with  his  being  cast  into 
prison. 

Prior  to  this,  however,  Jesus,  in  fulfilment  of 
the  ordinance  of  priestly  consecration,  had  been 
baptized  of  Mm.  This  ordinance  required  that 
the  person  to  be  consecrated  should  first  be 
washed  with  water,  and  then  anointed  with  oil. 
The  washing  of  Aaron  and  his  sons  was  done  in 
the  presence  of  the  whole  congregation  of  Israel, 
at  the  door  of  the  tabernacle  in  the  wilderness. 
The  water  for  this  purpose  was  contained  in  a 
laver  of  brass;  made  for  them  "to  wash  their 
hands  and  feet  thereat. "  It  was  not  of  sufficient 
capacity  for  them  to  be  immersed  therein.  And 
the  washing  or  baptism,  being  a  ceremonial 
purification,  could  be  as  significantly  performed 
by  pouring  or  sprinkling;  as  Jesus  said  to  Peter, 
"He  that  is  washed  needeth  not  save  to  wash 
his  feet,  but  is  clean  every  whit."  So  it  was 
only  necessary  to  pour  or  sprinkle  water  upon 
them,  and  they  were  ceremonially  clean.  This 
does  not  determine  the  manner  in  which  John 
baptized,  though  it  indicates  that  pouring  or 
sprinkling  were  eligible  modes.  And  when  we 
consider  the  inconvenience  of  immersing  such 


Making  Disciples.  151 

/ 

vast  numbers  as  resorted  to  hhn,  that  they  were 
not  provided  with  immersion  robes,  and  if  im- 
mersed, it  must  have  been  in  their  ordinary 
wearing  apparel,  or  naked;  and  that  to  have  im- 
mersed them  John  must  have  been  in  the  water 
all  the  time,  it  is  most  probable  that  John  bap- 
tized by  sprinkling  or  pouring.  ^Nothing  can  be 
urged  against  this  view  from  the  words  "m'1 
and  "  out  of,"  as  the  same  Greek  particles  are 
rendered  by  "  erf,"  "  with  "  and  "  from."  So  in 
Matt.  iii.  6,  ev  simply  states  that  the  people 
"were  all  baptized  at  the  Jordan,"  and  in  verse 
11,  that  they  were  baptized  "with  water." 
Hence  it  amounts  to  this,  and  no  more,  that 
John  baptized  them  with  water,  at  the  Jordan. 
And  the  proper  translation  of  axo  is  "from," 
and  verse  16  states  that  Jesus  being  baptized, 
"went  up  strait  way  from  the  water. "  It  cannot 
be  shown  that  he  was  certainly  in  the  water, 
much  less  put  under  it.  Dr.  Carson,  regarding 
the  improbability  of  John's  being  in  the  water 
all  the  time  in  immersing  so  many  people,  says, 
"  I  think  there  is  no  reason  to  believe  that  John  the 
Baptist  usually  went  into  the  water  in  baptizing," 
and  concludes,  "that  John  chose  someplace  on  the 
edge  of  the  Jordan  that  admitted  the  immersion  of 
the  persons  baptized,  while  the  baptizer  remaind 
on  the  margin]"  p.  131,  in  which  he  virtually 
yields  the  point  he  contends  for:  for  how  can 
any  one  immerse  another  in  a  river  or  other 
water  without  going  into  the  water  to  do  it? 
The  thing  is  impossible.  If  John  baptized  the 
people  without  going  into  the  water  himself  he 


152  The  Doctrine  of  Baptisms. 

did  not  immerse  them:  if  he  baptized  them 
while  he  stood  on  the  margin  of  the  stream,  it 
must  have  been  by  sprinkling  or  pouring. 

But  it  is  said  that  John,  at  one  time,  was  bap- 
tizing in  Enon  near  to  Salim,  because  there  was 
much  water  there,  John  iii.  23,  which  is  supposed 
to  afford  proof  that  his  baptism  was  performed 
by  immersion;  and  the  phraseology  seems  to 
imply  as  much.  But  the  selection  of  Enon 
could  not  have  been  to  obtain  water  enough  for 
immersing.  The  Jordan  was,  doubtless,  suffi- 
cient for  that  purpose.  Some  other  reason  must 
have  determined  his  removal  from  the  river  to 
Enon.  The  exact  situation  of  Enon  is  unknown. 
Jerome,  quoting  Eusebius,  says,  "that  it  was 
eight  miles  south  from  Scythopolis,  between 
Salim  and  the  Jordan;"  but  no  traveler  in 
modern  times  has  ever  been  able  to  find  it,  or  the 
much  water  that  marked  its  site.  Instead  of 
much  water  the  Greek  words,  ooara  TtoXhi 
signify  many  waters;  and  "Sandys,  according 
to  Hamilton  says,  '  that  at  Enon  are  little  springs 
gushing  out  whose  waters  are  soon  absorbed  by 
the  sands.'  "  This  is  most  likely,  for  even  the 
springs  themselves  have  been  choked  and  covered 
up  by  the  sands,  leaving  nothing  to  indicate  that 
they  ever  existed.  In  the  days  of  John  the  Bap- 
tist those  springs  afforded  sufficient  water  to 
render  it  a  desirable  place  for  his  ministry, 
which  was  attended  by  a  large  concourse  of 
people  who  needed  water  for  drinking  and  other 
purposes.  Wherever  large  numbers  of  people 
congregate  and  remain  for  a  time,  the  supply  of 


Making  Disciples.  L">3 

water  for  drinking  is  very  important.  It  is  rea- 
sonable to  infer  that  it  was  on  this  account  John 
selected  Enon  for  his  ministry:  otherwise  he 
would  have  remained  at  the  Jordan,  which  af- 
forded more  water  for  immersing.  But  Enon 
afforded  enough  for  sprinkling  or  pouring,  and 
sufficient  for  the  natural  wants  of  the  people. 

The  idea  of  purification  was  also  attached  to 
John's  baptism;  for  it  is  said  that  a  question 
arose  between  some  of  John's  disciples  and  the 
Jews  about  purifying.  John  baptized  Jews  who, 
being  in  covenant  with  God,  were  regarded  as 
ceremonially  clean;  and  3*et  this  seemed  to  imply 
that  they  were  unclean.  And  the  question, 
doubtless,  related  to  the  nature  of  their  unclean- 
ness.  And  from  John's  preaching  we  learn  that 
it  was  moral,  not  ceremonial.  Hence  he  exhorted 
them  to  repentance  for  the  remission  of  sins. 
In  ceremonial  uncleanness  the  "  divers  bap- 
tisms "  met  the  requirements  of  the  law,  and 
sanctified  the  unclean  person  to  the  purifying  of 
the  flesh.  But  moral  uncleanness  defiled  the 
conscience,  which  the  baptism  of  water  could 
not  reach;  and  which  could  only  be  purged  away 
by  repentance  towards  God  and  faith  in  the 
coming  one.  And  this  John  taught  in  his 
preaching,  on  which  account  his  baptism  is 
called  the  baptism  of  repentance  for  the  remis- 
sion of  sins.  The  remission  of  sins  was  conse- 
quent upon  repentance,  and  not  upon  baptism. 
The  people,  by  confessing  their  sins,  professed  to 
be  penitent,  and  John  baptized  them;  but 
whether  their  sins  were  forgiven  depended  on 


154  The  Doctrine  of  Baptisms. 

the  reality  of  their  repentance,  and  not  on  their 
baptism. 

It  was  while  John  was  baptizing  at  Enon,  that 
Jesus,  having  tirst  attended  the  Passover  at 
Jerusalem,  went  with  his  disciples,  then  five  in 
number,  into  the  land  of  Judea,  probably  the 
hill  country  to  the  south,  and  there  baptized. 
This  was  not  a  separate  and  distinct  baptism 
from  John's,  but  the  same,  the  baptism  of  repent- 
ance for  the  remission  of  sins,  and  preparatory 
to  his  manifestation  to  Israel  as  the  Messiah. 
It  lasted  but  a  short  time;  for  the  Pharisees  who 
raised  the  question  about  purifying,  went  to  John 
and  tried  to  excite  his  envy  on  account  of  the 
greater  numbers  who  attended  the  ministry  of 
Jesus,  and  were  baptized  by  his  disciples.  And 
when  Jesus  knew  of  it,  though  they  failed  in 
their  object  (as  John  was  only  pleased  to  hear  it, 
and  bore  additional  testimony  to  the  Divine 
origin  and  Messiahship  of  Jesus, )  he  immediately 
terminated  his  ministry  of  baptizing  and  departed 
for  Galilee.  A  few  days  afterwards,  John  was 
cast  into  prison,  and  his  ministry  and  baptism 
ceased:  and  also  the  ministry  of  Jesus  as  John's 
coadjutor,  for  Jesus  never  baptized  after  that 
event.* 

*  This  is  further  evident  from  the  fact  that  as  soon  aa 
John  was  cast  into  prison,  Jesus  left  Samaria  and  went 
into  Galilee,  dismissed  the  disciples  who  had  been  with 
him  during  that  period  of  his  ministry,  and  returned 
to  Xazareth  where  he  had  heen  brought  up.  After  this, 
his  ministry  as  the  Messiah  began  by  his  announce- 
ment of  himself  as  such  in  the  synagogue  on  the  next 
Sabbath,  and  by  the  subsequent  call  of  twelve  disciples, 
including  those  he  had  dismissed,  to  a  new  ministry. 
It  is  also  evident  from  the  fact  that  no  reference  is 


Making  Disciples.  155 

We  learn  from  these  facts  that  John's  baptism 
Was  not  designed  for  legal  purification  or  for 
proselytism;  but  was  reformatory.  lie  called 
the  people  to  repent  of  their  sins,  and  believe  on 
the  coming  Messiah;  and  on  their  professing  to 
do  so,  he  baptized  them  unto  repentance,  obliga- 
ting them  to  that  amendment  of  life  neeessary 
to  fit  them  for  a  participation  in  the  kingdom  of 
God.  And  the  subjects  of  his  baptism  were  the 
Jews  of  "all  the  land  of  Judea  and  they  of  Je- 
rusalem "  and  "all  roundabout  Jordan."  There 
can  be  no  doubt  that  the  Jewish  parents  took 
their  children  with  them  to  John's  baptism. 
They  were  in  the  habit  of  taking  them  to  the 
Passover  and  other  religious  occasions;  and  it 
is  unwarrantable  to  suppose  that  in  this  case 
they  departed  from  their  national  custom,  or 
that  their  children  were  not  baptized  along  with 
themselves.  Their  children  were  always  identi- 
fied with  themselves  in  religious  matters. 

But  notwithstanding  the  multitudes  baptized 
by  John,  the  national  heart  remained  unchanged. 

subsequently  made  to  his  baptizing  in  Judea  during 
that  period, 'though  he  then  '-made  and  baptized  more 
disciples  than  John."  It  is  never  spoken  of  as  his  bap- 
tism. It  is  never  alluded  to  unless  it  is  included  in 
John's  bapfism.  And  this  is  unaccountable  if  it  were 
a  distinct  and  separate  baptism;  but  altogether  natural 
if  he  acted  as  John's  coadjutor.  Again,  the  words  of 
Jesus  (Acts  i.  5.)  "John  truly  baptized  with  water, 
but  ye  shall  be  baptized  with  the  Holy  Spirit  not  many 
days  hence.  *'  intimate  that  all  the  water  baptisms  per- 
formed during  that  period  belonged  to  John's  baptism; 
otherwise  Jesus  might  have  said,  I  truly  have  hereto- 
fore baptized  with  water,  but  in  a  few  days  hence  ye 
shall  be  baptized  with  the  Holy  Spirit/  They  also 
intimate  that  up  to  that  period  Christian  baptism  had 
not  been  instituted,  and  the  disciples  had  only  been 
baptized  with  the  baptism  of  John. 


156  The  Doctrine  of  Baptisms. 

The  generation  of  vipers  remained  vipers  still. 
Their  unbelief  rendered  John's  ministry  a  failure 
so  far  as  their  preparation  for  the  Messiah's 
manifestation  was  concerned;  though  in  itself  it 
was  a  well  filled  course  of  faithful  labor.  The 
ministry  of  Jesus  as  the  Messiah  began  imme- 
diately after  John's  imprisonment,  and  con- 
tinued until  his  own  crucifixion.  It  was  the 
time  of  Israel's  visitation;  but  they  knew  it  not; 
and  rejecting  him,  they  forfeited  the  promised 
kingdom,  and  their  national  covenant  was  abro- 
gated. And  the  kingdom  of  God  was  taken 
from  them  to  be  given  to  a  nation  bringing  forth 
its  fruits.  This  nation  is  the  true  Church,  com- 
posed of  all  believers  in  Christ,  Jews  and  Gen- 
tiles, and  will  be  completed  at  the  end  of  this 
age.  In  all  ages  God  has  had  a  professing 
Church  out  of  which  the  election  has  generally 
been  made.  Concerning  the  Israelitish  Church, 
Paul  says,  that  though  the  number  of  Israel  be 
as  the  sand  of  the  sea,  yet  a  remnant  shall  be 
saved.  The  commission  of  Christ  to  his  apostles 
to  disciple  all  nations  authorized  the  organiza- 
tion of  professing  Christian  Churches,  and  out 
of  these  also,  a  remnant  only  shall  be  saved;  for 
Jesus  said  "Not  every  one  that  saith  unto  me 
Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven,  but  he  that  doth  the  will  of  my  Father 
who  is  in  heaven."  Hence  making  them  disci- 
ples and  adding  them  to  the  professing  Church 
does  not  save  them.  The  baptism  of  the  Israeli- 
tish nation  unto  Moses,  and  their  subsequent 
instruction  and  discipline  did  not  save  them; 


Making  Disciples.  157 

"  for  with  many  of  them  God  was  not  well 
pleased;  for  they  were  overthrown  in  the  wilder- 
ness;" and  these  things  "are  written  for  our 
admonition;"  "  wherefore,  let  him  that  thinketh 
he  stand eth  take  heed  lest  he  fall. "  Proselytical 
baptism  made  the  subjects  of  it  members  of 
Israel,  but  it  did  not  save  them.  The  divers  bap- 
tisms of  ceremonial  purification,  made  the 
Israelites  clean,  as  far  as  related  to  the  purifying 
of  the  flesh;  but  did  not  reach  the  conscience, 
and  could  not  save  them.  The  baptism  of  John 
obligated  those  who  received  it  to  repent  and 
prepare  for  the  coming  of  the  Messiah,  but  it 
did  not  save  them;  for  thousands  of  them  re- 
jected the  Messiah  when  he  came.  "We  learn, 
then,  from  these  examples,  that  water  baptism, 
however  administered,  never  was,  is  not  now, 
and  never  can  be  a  saving  ordinance.  Baptized 
jjersons  now,  as  Paul  tells  us.  may  fall  after  the 
same  example  of  unbelief  so  prevalent  in  former 
dispensations,  and  under  divers  administrations. 
Why,  if  water  baptism  be  not  a  saving  ordi- 
nance, did  Christ  institute  it  and  command 
his  apostles  to  baptize  all  nations?  Simply,  ac- 
cording to  the  terms  of  the  commission,  as  an 
initiatory  ordinance  in  making  disciples  and 
adding  them  to  the  professing  churches.  Some 
such  rite  was  suitable  and  proper.  It  indicated 
separation  from  the  heathen  world  and  consecra- 
tion to  God  through  the  mediation  of  Christ  and 
by  the  operation  of  the  Spirit.  Yet  it  only  made 
them  disciples  outwardly;  but  did  not  make 
them  partakers  of  the  Divine  nature.     It  added 


158  The  Doctrine  of  Baptisms. 

them  to  the  professing  churches,  but  did  not 
"baptize  them  into  Christ.  It  gave  them  his  name, 
but  not  his  Spirit.  It  was  their  calling,  but  not 
their  election. 

AVhat  advantage,  then,  is  there  in  water  bap- 
tism? or  what  profit  in  discipleship?  Much, 
every  way;  chiefly  because  it  brings  them  under 
the  teachings  of  the  word  and  into  association 
with  Christ's  people.  The  ministry  of  the  word 
is  God's  means  of  salvation,  for  when  the  world 
by  wisdom  knew  not  God,  it  pleased  God  through 
the  foolishness  of  preaching  to  save  them  that 
believe:  and  outward  discipleship  throws  around 
us  restraints  from  evil  and  influences  for  good 
which  may  lead  to  the  saving  of  the  soul. 

The  commission  extends  to  "all  nations," 
embracing  both  Jews  and  Gentiles;  for  though 
the  Israelitish  national  covenant,  which,  as  long 
as  it  lasted,  made  them  the  exclusive  objects  of 
promised  blessings,  was  abrogated  by  the  death 
of  Christ,  the  Jew  was  not  thereby  excluded 
from  the  benefits  of  the  new  covenant  in  Christ 
Jesus;  the  effect  was  simply  the  admission  of  the 
Gentile  without  excluding  the  Jew;  and  hence 
Jesus  said  to  his  apostles  after  his  resurrection, 
and  in  relation  to  his  sacrificial  death  for  sin, 
'-  Thus  it  is  written,  and  thus  it  behoved  Christ 
to  suffer  and  to  rise  from  the  dead  the  third  day; 
and  that  repentance  and  remission  of  sins, 
should  be  preached  in  his  name,  among  all  na- 
tions, beginning  at  Jerusalem.""  "Luke  xxiv. 
46,  47.  The  gospel  was  to  be  first  preached  to 
the  Jews,  and  on  their  unbelieving  rejection  of 


Making  Disciples.  159 

it,  then  to  the  Gentiles;  as  Paul  and  Barnabas 
said  to  the  Jews  at  Antioch,  Acts  xiii.  46,  47: 
"It  was  necessaiy  that  the  word  of  God  should 
first  be  spoken  to  you;  but  seeing  ye  put  it  from 
you,  and  judge  yourselves  unworthy  of  everlast- 
ing life,  lo,  we  turn  to  the  Gentiles.  For  so  hath 
the  Lord  commanded  us,  saying,  I  have  set  thee 
for  a  light  of  the  Gentiles,  that  thou  shouldst 
be  for  salvation  unto  the  ends  of  the  earth. ' ' 
And  Jesus,  knowing  that  the  Jews  would  despise 
and  reject  his  gospel,  included  the  Gentiles  in 
the  commission,  ' '  Go  ye,  therefore,  and  disciple 
all  nations,"  for  out  of  them  he  is  taking  a 
people  for  his  name  in  place  of  the  unbelieving 
Jews. 

Xow  when  we  consider  that  the  whole  Israel- 
itish  nation,  parents  and  children,  and  a  mixed 
multitude  of  people  were  made  disciples  unto 
Moses  by  baptism  in  the  cloud  and  in  the  sea; 
and  that  in  proselytical  baptism,  whole  families, 
including  infants,  were  received  from  the  heathen 
into  the  Jewish  Church;  and  that  all  the  land  of 
Judea  and  they  of  Jerusalem  went  to  John's 
baptism,  and  were  baptized  of  him;  we  are  shut 
up  to  the  conclusion  that  the  commission  to  dis- 
ciple all  nations  embraces  the  children  as  well  as 
the  parents.  Without  a  special  clause,  exclud- 
ing children,  how  could  the  apostles  understand  il 
otherwise?  They  knew  that  infants  had  all  along 
been  embraced  in  the  Abrahamic  covenant;  and 
though  incapable  of  believing  at  the  time,  re- 
ceived the  seal  of  that  faith  in  which  they  were 
to  be  instructed;  and  that  God  had  testified  con- 


160  The  Doctrine  of  Baptisms. 

cerning  Abraham,  "For  I  know  him,  that  he 
will  command  his  children  and  his  household 
after  him,  and  they  shall  keep  the  way  of  the 
Lord  to  do  justice  and  judgment;  that  the  Lord 
may  bring  upon  Abraham  that  which  he  hath 
spoken  of  him."  Gen.  xviii.  19.  And  that 
under  the  Israelitish  national  covenant  God  re- 
quired that  parents  should  diligently  teach  their 
children  the  laws  and  ordinances  of  that  economy, 
saying,  "  And  ye  shall  teach  them  your  children, 
speaking  of  them  when  thou  sittest  in  thine 
house,  and  when  thou  walkest  by  the  way,  when 
thou  liest  down,  and  when  thou  riseth  up.  And 
thou  shalt  write  them  upon  the  door  posts  of 
thine  house,  and  upon  thy  gates;  that  your  days 
may  be  multiplied,  and  the  da}'s  of  your  children, 
in  the  land  which  the  Lord  sware  unto  your 
fathers  to  give  them,  as  the  days  of  heaven 
upon  earth."  Deut.  xi.  19-21.  They  knew  that 
the  children  of  proselytes,  not  old  enough  to 
refuse,  were  always  baptized  along  with  their 
parents  when  received  into  the  Israelitish  church; 
and  were  instructed  and  taught  the  facts  and 
principles  of  the  Jewish  religion.  And  how 
could  the  Abrahamic  covenant  be  regarded  by 
them  as  excluding  children  from  the  ordinance 
of  cliscipleship  and  its  teachings,  simply  because 
it  was  now  extended  to  all  nations?  The  cove- 
nant is  unchanged  in  any  of  its  essential  ele- 
ments. Some  of  its  forms  and  ceremonies  are 
changed.  Circumcision  is  done  away;  but  the 
principle  on  which  infants  were  circumcised 
remains.    The  principle  upon  which  children  pos* 


Making  Disciples.  161 

sess  and  enjoy  the  estate  and  privileges  of  their 
parents,  and  upon  which  children  have  been  em- 
braced in  all  the  covenants  which  God  has  made 
with  mankind  was  not  done  away.  On  this  prin- 
ciple the  male  infants  of  proselytes  were  circum- 
cised; and  all,  both  male  and  female,  were  bap- 
tized and  received  along  with  their  parents  into 
the  Israelitish  Church.  The  baptism  of  disciple- 
ship  in  the  Christian  Churches  differs  not  from  the 
baptism  of  proselytes  in  the  Israelitish  Church, 
except  in  relation  to  the  difference  of  dispensa- 
tion. The  Israelites  were  Christ's  professing 
church  under  the  Mosaic  dispensation.  The  called 
by  the  gospel  out  of  all  nations  are  Christ's  pro- 
fessing churches  under  the  Christian  dispensation, 
tion.  The  baptism  of  proselytes  added  them  to  the 
Israelitish  Church;  and  the  baptism  of  disciples 
adds  them  to  the  Christian  Churches.  In  both 
cases  the  object  is  the  same;  separating  them  from 
the  heathen  and  adding  them  to  the  professing 
people  of  God.  There  is  this  difference  that  in 
this  dispensation  the  Jewish  nation  is  put  upon 
the  same  standing  with  all  others  in  relation  to 
the  Christian  Churches.  By  proselytical  baptism, 
infants  were  received  along  with  their  parents 
into  the  Israelitish  Church:  why  should  they 
not  now  be  received  into  the  Christian  Church 
by  the  baptism  of  discipleship.  seeing  that  the 
Abrahamic  covenant  is  the  foundation  of  both? 


11 


162  The  Doctrine  of  Baptisms. 


CHAPTER  III. 

THE  BAPTISM  OF  CHILDREN, 


In  the  gospel  it  is  recorded  that  "  there  were 
brought  unto  Jesus  little  children — infants — 
that  he  should  put  his  hands  on  them  and  pray: 
and  the  disciples  rebuked  those  that  brought 
them.  But  when  Jesus  saw  it  he  was  much  dis- 
pleased, and  called  them  unto  him,  and  said: 
Suffer  the  little  children  to  come  unto  me,  and 
forbid  them  not;  for  of  such  is  the  kingdom  of 
heaven.  Yerily,  I  say  unto  you,  Whosoever 
shall  not  receive  the  kingdom  of  God  as  a  little 
child,  shall  in  no  wise  enter  therein.  And  he 
took  them  up  in  his  arms,  put  his  hands  upon 
them,  and  blessed  them."  Matt.  xix.  13-15, 
Mark  x.  13-16,  Luke  xviii.  15-17.  This  is  re- 
corded for  our  learning,  and  appears  to  have  an 
important  bearing  upon  the  subject  in  hand.  By 
the  kingdom  of  heaven  I  do  not  understand  the 
Church,  but  the  kingdom  promised  to  Israel  by 
their  national  covenant  on  condition  of  their 
obedience — the  kingdom  taken  from  them  on 
account  of  their  disobedience — and  to  be  given 
to  a  nation  bringing  forth  the  fruits  thereof— the 
kingdom  promised  to  the  saints  who  will  consti- 


Making  Discqjles.  163 

tute  that  nation — the  kingdom  which  will  be  set 
up  at  the  second  coming  of  Christ  in  power  and 
great  glory.  But  this  kingdom  has  its  aspects 
towards  all  times  and  dispensations  from  the  day 
that  God  gave  to  Adam  dominion  over  the  earth, 
until  all  things  shall  be  subdued  to  Christ  the 
second  Adam.  This  kingdom  has  its  aspect 
towards  this  dispensation,  in  which,  by  the 
gospel,  the  kingdom  is  preached  to  all  nations, 
and  God  is  taking  out  of  the  Gentiles  a  people 
for  his  name.  It  is  compared  to  a  net  cast  into 
the  sea  which  enclosed  all  kinds  of  fish;  so  it 
encloses  all  kinds  of  persons.  This  is  being 
done  from  the  beginning  of  the  dispensation  to 
its  close.  This  is  being  done  by  the  ministerial 
commission  to  disciple  all  nations,  by  baptizing 
them  and  teaching  them.  All  who  are  bap- 
tized according  to  the  commission  are  enclosed 
in  that  net,  and  in  that  sense  are  "  of  the  king- 
dom of  heaven."  And  when  Jesus  received 
the  little  children  brought  to  him,  and  said, 
"  Of  such  is  the  kingdom  of  heaven,"  he  indi- 
cated that  they  were  to  be  brought  into  this 
relation  in  the  Christian  dispensation  by  the 
ordinance  of  discipleship.  The  little  children 
brought  to  him  belonged  to  the  Israelitish 
Church,  at  that  time  the  only  professing  Church 
of  God,  and  hence  they  were  "  of  the  kingdom 
of  heaven  "  in  that  sense.  In  the  same  sense 
all  Israel  were  called  "  children  of  the  kingdom. " 
The  phrase,  "  Of  such  is  the  kingdom  of 
heaven,"  does  not  refer  to,  or  necessarily  imply, 
their  future  salvation.     It  simply  has  respect  to 


164  The  Doctrine  of  Baptisms. 

their  present  relation  to  the  kingdom  as  members 
of  Christ's  professing  Church.  Christ  said  of 
some  whom  he  calls  "children  of  the  kingdom," 
that  they  "  shall  be  cast  out  into  outer  darkness; 
there  shall  be  wailing  and  gnashing  of  teeth." 
Matt.  viii.  12.  Jesus  did  not  say,  '  Suffer  them  to 
come  unto  me,  for  they  shall  be  heirs  of  the  king- 
dom of  heaven,  as  some  construe  it  to  signify; 
but,  of  such  is  the  kingdom  of  heaven;"  that  is, 
they  are  now  the  "children  of  the  kingdom" 
by  membership  in  the  professing  Church.  And 
these  words  of  Jesus  have  evidently  a  prospect- 
ive application  to  little  children  under  the  gos- 
pel dispensation  who  are  to  be  permitted  to 
come  unto  him  in  the  ordinance  of  discipleship 
that  they  may  be  "of  the  kingdom  of  heaven." 
That  this  is  the  sense,  is  obvious  from  the  fact 
that  their  simplicity,  humility  and  docility  so 
eminently  qualify  them  for  discipleship  that 
Jesus  sets  them  forth  as  examples  for  all  who 
would  enter  into  the  kingdom  of  heaven.  It  is 
easier  to  make  disciples  of  little  children  whose 
minds  are  unoccupied  with  error,  and  whose 
consciences  are  undefiled  by  crime,  than  of  adults 
whose  understandings  are  clouded  with  falsities, 
and  who  have  contracted  habits  of  wickedness. 
A  little  child  has  no  false  theories  to  unlearn; 
no  prejudices  against  the  truth  to  overcome;  no 
pride  of  caste  to  mortify;  no  evil  associations  to 
renounce:  but  receives  the  kingdom  of  heaven 
with  a  simple,  humble  and  teachable  spirit. 
Adults,  on  the  contrary,  who  have  been  educated 
in  falsehood,  pride  and  selfishness,  must  be  con- 


Making  Discijjles.  1C5 

verted  and  become  like  little  children  to  receive 
the  kingdom  of  heaven  and  enter  into  it.  A 
little  child  has  those  traits  of  mind  essential  to 
discipleship,  and  there  can  be  no  true  disciple- 
ship  without  them.  A  person  may  become 
professedly  a  disciple  without  them,  but  such 
profession  is  vain. 

Jesus  does  not  say  that  little  children  are 
qualified  for  the  kingdom  of  heaven,  and  there- 
fore its  heirs:  this  would  be  to  deny  all  necessity 
for  the  ministry  of  the  word,  the  baptism  of  the 
Spirit  or  the  discipline  of  trial  and  affliction. 
His  language  has  no  reference  to  the  future  con- 
dition of  little  children  who  die  in  infancy. 
Such  a  construction  of  his  words  has  given  rise 
to  false  theories.  Thus  Mr.  Carson  says,  "  In- 
fants are  saved  without  the  gospel:"  and  again, 
"Infants  who  enter  the  kingdom  of  heaven 
must  be  regenerated,  but  not  by  the  gospel." 
The  same  sentiment  seems  to  be  generally 
adopted  by  all  who  construe  the  phrase,  "Of 
such  is  the  kingdom  of  heaven,"  to  have  refer- 
ence to  the  condition  of  such  as  die  in  infancy. 
But  Jesus  says  nothing  about  dead  infants;  his 
language  relates  altogether  to  living  infants. 
And  so  far  from  teaching  that  "  the  gospel  has 
nothing  to  do  with  infants,"  as  Mr.  Carson 
asserts,  he  teaches  that  they  are  the  fittest  sub- 
jects among  mankind  for  its  divine  and  saving 
influences,  and  therefore  to  be  permitted  to  be 
brought  to  him,  and  made  his  disciples.  Little 
children  possess  those  traits  of  disposition 
which  fit  them  for  discipleship.    Even  Mr.  Car- 


166  The  Doctrine  of  Baptisms. 

son  acknowledges  that  "It  is  the  temper  of 
children  to  which  our  Lord  gives  his  approbation, 
and  the  things  referred  to  are  found  in  all  chil- 
dren." Yes;  and,  therefore,  all  children  are  in 
a  state  fit  for  discipleship;  but  all  adults  are  not: 
adults  need  to  be  converted  and  become  in  tem- 
per and  disposition  like  little  children,  or  they  are 
unfit  for  discipleship. 

It  must  be  borne  in  mind,  too,  that  the  sim- 
plicity, humility  and  docility  of  little  children 
render  them  as  susceptible  of  evil  as  of  good. 
They  may  be  trained  in  error  and  vice  with  as 
much  facility  as  in  truth  and  virtue.  Their 
minds  will  take  in  the  fables  of  pagan  idolatry 
as  readily  as  the  verities  of  Christian  theology. 
Hence  the  importance  of  making  them  disciples 
at  once,  and  of  training  them  up  in  the  nurture 
and  admonition  of  the  Lord. 

But  it  is  not  said  that  these  children  were 
baptized.  True;  for  during  his  ministry,  as  the 
Messiah  Jesus  did  not  baptize.  Before  John  was 
imprisoned  he  baptized,  by  his  disciples  in  the 
land  of  Judea  as  John's  coadjutor;  but  after 
John's  imprisonment,  he  baptized  no  more.  His 
ministry  as  the  Messiah  related  to  his  manifes- 
tation to  Israel,  and  began  at  Nazareth,  after 
John  was  put  in  prison,  and  ended  at  Jerusalem 
with  his  crucifixion.  And  during  this  period 
there  was  no  baptism  of  discipleship.  John's 
baptism  was  not  the  introduction  of  a  new  dis- 
pensation, but  the  termination  of  the  old.  It 
was  not  to  add  disciples  to  the  Church,  but  t© 
reform  the  Church.    All  whom  John  baptized 


Making  Disciples.  167 

were  already  members  of  the  Church,  which  in- 
cluded, by  the  national  covenant,  the  whole 
house  of  Israel,  from  the  least  to  the  greatest. 
These  little  children,  then,  were  members  of  the 
professing  Church,  and  might  have  been  baptized 
by  John,  and  the  words  of  Jesus  recognized  this 
relation,  and  their  corresponding  right  to  the 
kingdom  of  heaven  according  to  the  terms  of  the 
national  covenant  then  in  force.  But  the  teach- 
ings of  Jesus  had  also  a  prospective  bearing 
upon  the  gospel  dispensation,  which,  as  already 
shown,  is  the  extension  of  the  Abrahamic  cove- 
nant to  all  nations,  of  whom  disciples  were  to  be 
made,  and  indicated  that  little  children  were  to 
be  included  in  the  commission. 

Infant  membership  in  the  Israelitish  Church 
was  not  a  merely  nominal  thing,  but  an  ordi- 
nance of  God,  who  says,  ' '  All  souls  are  mine, 
as  the  soul  of  the  father,  so  also  the  soul  of  the 
son  is  mine."  And  Samuel,  and  David,  and 
Josiah  are  examples  of  early  piety  which  may 
have  been  often  reproduced  under  the  religious 
training  of  that  economy.  And  Solomon  sa}-s, 
"  Train  up  a  child  in  the  way  he  should  go,  and 
when  he  is  old  he  will  not  depart  from  it  " — a 
divine  reason  for  making  disciples  of  children, 
showing  that  early  religious  training  is  usually, 
if  not  always  successful.  And  when  Jesus  drove 
the  buyers  and  sellers  out  of  the  temple,  and  did 
many  wonderful  works  attesting  his  Messiah- 
ship,  it  was  the  children  who  extolled  him, 
singing,  "Hosannah  to  the  Son  of  David.-' 
And  that  these  were  very  young  children,  is 


168  The  Doctrine  of  Baptisms. 

evident  from  the  answer  of  Jesus  to  the  objection 
of  the  Scribes  and  Priests:  "Have  ye  not  read, 
Out  of  the  mouths  of  babes  and  sucklings  thou 
hast  perfected  praise?" 

At  the  Pentecost  the  number  of  Christ's  fol- 
lowers united  together  in  fellowship,  and  consti- 
tuting the  nucleus  of  a  Christian  Church,  was 
about  one  hundred  and  twenty,  and  these  were 
all  with  one  accord  in  one  place.  And  suddenly 
they  were  baptized  with  the  Holy  Spirit,  and 
endowed  with  the  gift  of  tongues.  And  when 
the  multitude  came  together,  Peter  preached 
Jesus  as  the  Messiah  unto  them.  Then  they 
inquired,  "What  shall  we  do?"  And  he  replied, 
1 '  Repent  and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ,  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  Holy 
Spirit;  for  the  promise  is  to  you  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call."  It  is 
evident  from  this  that  Peter  understood  the 
commission  to  disciple  all  nations,  as  embracing 
the  children  along  with  the  parents,  according  to 
the  Abrahamic  covenant;  and  such  must  also 
have  been  the  understanding  of  the  people,  who 
had  been  accustomed  to  this  order  of  things 
under  the  Mosaic  dispensation.  "To  you  and 
to  your  children  "  had  characterized  all  God's 
dealings  with  them  up  to  that  hour,  and  the 
promise  of  the  Spirit,  under  the  gospel  dispensa- 
tion, was  still  couched  in  the  same  terms.  And 
these  terms  also  apply  to  "  all  that  are  afar  off," 
that  is  to  the  Gentiles.    And  so  "to  you  and  to 


Making  Disciples.  169 

your  children  ■ '  is  a  law  of  the  Abraham ic  cove- 
nant in  its  extension  to  all  nations.  "I  will 
pour  my  Spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring, "  meets  every  parent  who 
turns  from  lying  vanities  to  serve  the  living  God, 
and  warrants  him  as  he  enters  the  Church,  to 
bring  his  children  with  him. 

In  perfect  accordance  with  this  law  is  the 
baptism  of  households  mentioned  in  the  Acts 
and  Epistles .  The  family  is  a  Divine  institution , 
and  the  earliest  form  of  a  church;  in  which  the 
husband  and  father  was  the  priest  or  minister, 
and  conducted  the  religious  exercises.  Under 
the  Abrahamic  covenant,  his  family  and  the 
families  of  Isaac  and  Jacob  successively  consti- 
tuted the  Church  of  God;  and  when  the  Israel- 
itish  Church  was  formed  in  the  wilderness  it 
included,  but  did  not  supersede  the  family  insti- 
tution. The  family  remained  an  ecclesia  in 
ecclesia — a  church  in  a  church.  All  Israel, 
when  settled  in  Canaan,  met  three  times  a  year 
before  the  Lord  in  his  sanctuary;  but  all  the  rest 
of  the  time  their  religious  services  were  offered 
at  family  altars.  Hence  the  obligations  to 
maintain  family  worship  still  remain.  Hence 
also  the  custom  of  receiving  whole  families  into 
the  Israelitish  Church  by  baptism,  and  which  we 
find  was  continued  in  the  Christian  Church,  and 
has  an  important  bearing  upon  this  question. 
And  the  promise  "  In  thee  and  in  thy  seed  shall 
all  the  families  of  the  earth  be  blessed,"  indicates 
the  preservation  of  the  family  institution  under 
all  phases  of  the  manifestation  of  the  covenant. 


170  The  Doctrine  of  Baptisms. 

In  the  baptism  of  households,  we  have,  first, 
the  case  of  Lydia,  a  native  of  Thyatira,  but  a 
resident  of  Philippi,  where  she  carried  on  the 
business  of  selling  purple.  She  was  a  worshiper 
of  God,  and  frequented  the  place  of  prayer, 
where  she  heard  Paul  preach  the  gospel  of  Christ, 
and  the  Lord  opened  her  heart  to  attend  to  the 
things  she  heard;  and  she  was  baptized  and  her 
household  with  her.  If  she  were  a  proselyte 
from  the  Gentiles,  as  is  generally  supposed,  then 
she  and  her  family  had  been  previously  received 
into  the  Israelitish  Church  by  baptism.  And 
now,  on  embracing  Christianity,  she  and  her 
family  were  received  into  the  Christian  Church, 
then  planted  at  Philippi. 

The  next  case  is  that  of  the  jailor  of  Philippi. 
Paul  and  Silas,  having  dispossessed  a  Pythoness, 
who  had  brought  her  masters  much  gain  by 
soothsaying,  were,  on  their  complaint,  appre- 
hended and  cast  into  prison.  But  in  the  night, 
as  they  prayed  and  sang  praises,  an  earthquake 
occurred,  which  shook  the  prison,  loosed  every 
man's  bonds  and  threw  open  the  doors.  And 
the  jailor,  just  then  awaking  out  of  sleep,  would 
have  killed  himself,  supposing  the  prisoners  had 
escaped;  but  Paul  cried  out,  "Do  thyself  no 
harm,  for  we  are  all  here."  Then  he,  suddenly 
impressed  with  a  deep  concern  for  his  future 
salvation,  which  had  been  so  greatly  imperiled 
by  his  intended  suicide,  called  for  a  light  and 
sprang  in,  and  came  trembling,  and  fell  down 
before  Paul  and  Silas,  and  said,  "Sirs,  what 
must  I  do  to  be  saved?    And  they  said,  Believe 


Making  Disciples.  171 

on  the  Lord  Jesus  Christ,  and  thou  shalt  he 
saved,  and  thy  house."  Now  this  jailor  was  a 
liea then,  and  yet  he  had  obtained  some  know- 
ledge of  the  Jewish  religion  and  of  the  custom 
of  proselytical  baptism.  Paul  and  Silas  were 
ministers  of  a  gospel  which  extended  the  blessing 
of  the  Abrahamic  covenant  to  all  nations;  and  he 
might  have  heard  them  preach  before  they  were 
cast  into  prison:  and  when  they  said,  "Thou  shalt 
be  saved,  and  thy  house,"  he  must  have  under- 
stood by  it,  that  he  and  his  household,  on  his  be- 
lieving, would  be  received  into  the  Christian 
Church  by  baptism.  And  he  was  baptized,  he  and 
all  his,  straightway.  His  faith  did  not  save  his 
family  from  sin,  or  justify  them  before  God.  So 
far  it  could  avail  only  for  himself.  But  his  faith 
saved  them  from  heathenism,  since  they  were 
brought  along  with  him  into  the  Christian 
Church.  They  became  disciples  of  Christ,  and 
through  the  means  of  salvation  might  obtain 
salvation. 

Xext  Paul  mentions  having  baptized  the 
household  of  Stephanas  at  Corinth.  And  as  it 
is  not  without  some  special  design  that  the  bap- 
tism of  these  households  is  recorded,  we  should 
try  to  learn  the  lesson  they  teach.  And,  first, 
it  shows  that  household  baptism,  which  had 
obtained  in  the  reception  of  proselytes  into  the 
Israeli tish  Church,  was  practised  by  the  apostles. 
Second,  It  furnishes  us  with  a  rule  or  law  of  dis- 
cipleship  by  which  children  are  received  into  the 
Chnrch  along  with  their  parents.  Third,  It  is 
a  Divine  warrant  for  the  baptism  of  the  house- 


172  The  Doctrine  of  Baptisms. 

hold  wherever  the  head  of  the  house  becomes  a 
disciple.  The  common  objection,  that  it  is  not 
said  that  there  were  any  little  children  in  these 
households  amounts  to  nothing;  for  the  Greek 
word  ocxoz  has  relation  to  offspring  or  children, 
and  in  most  households  there  are  small  children; 
and  the  rule  holds  good  for  the  baptism  of  all 
households,  and  of  all  belonging  to  them.  The 
only  exception  in  proselytical  baptism  was  in 
case  any  one  of  the  family  was  old  enough  to 
choose  for  himself,  and  refused  to  be  baptized. 
This  exception  was  probably  made  in  such  cases 
under  the  Christian  economy:  but  little  children 
or  infants  were  never  an  exception  under  any 
dispensation  of  grace. 

The  covenant  of  grace  in  Christ  is  the  same 
under  all  dispensations.  The  first  intimation  of 
grace  in  the  redemption  of  man  was  based  upon 
it.  That  the  seed  of  the  woman  should  bruise 
the  serpent's  head  indicated  the  birth  into 
humanity  of  a  Divine  Redeemer,  and  through 
him  the  destruction  of  the  devil  and  all  his 
works.  This  very  provision  sanctified  unto  the 
Lord  the  offspring  of  man,  and  brought  salvation 
to  the  woman  through  child-bearing.  Hence, 
"children  are  a  heritage  of  the  Lord,  and  the 
fruit  of  the  womb  is  his  reward."  And  all  the 
children  of  Adam,  with  the  exception  of  the 
Cainites,  being,  during  the  antediluvian  age, 
under  a  Divine  government,  are  called  the  "  sons 
of  God."  The  exception  of  the  descendants  of 
Cain  was  in  consequence  of  his  wickedness  and 
apostacy  in  killing  his  brother,  and  instituting  a 


Making  Discijrtes.  173 

worldly  government  in  opposition  to  the  Divine, 
and  his  posterity  were  known  as  the  children  of 
men,  and  answered  to  the  world.  The  sons  of 
God  constituted  the  professing  Church  of  that 
age.  embracing  all  infants  as  well  as  adults. 
The  elect  Church  of  that  age  were  such  only  as 
believed  and  became  heirs  of  the  righteousness 
which  is  by  faith.  The  corruptions  of  the  sous 
of  God  or  the  professing  Church  became  so  gen- 
eral at  last  as  to  require  the  destruction  of  the 
world  and  a  change  of  the  physical  condition  of 
the  earth  by  a  deluge;  after  which  Xoah  and  his 
family,  saved  by  the  Ark,  constituted  the  profess- 
ing Church,  of  which  Sheni  became  the  king 
priest  and  was  called  Melchizedeck,  king  of 
righteousness,  and  afterwards,  when  the  general 
rebellion  and  apostacy  of  the  people  under  Xini- 
rod  compelled  his  removal,  with  a  few  adherents, 
to  Palestine,  king  of  Salem,  that  is  king  of  peace. 
The  decline  of  his  dynasty  made  the  calling  of 
Abraham  necessary  for  the  preservation  of  a 
righteous  seed.  And  the  separation  of  his  pos- 
terity by  Isaac  and  Jacob  constituted  them  the 
professing  Church  until  the  coming  of  the 
woman's  seed.  During  all  these  changes  of  dis- 
pensation, the  covenant  remained  the  same,  and 
embraced,  in  its  outward  manifestations,  the 
infant  children  born  of  the  members  of  the  pro- 
fessing Church.  And  in  its  Israelitish  form, 
proselytes,  admitted  from  the  heathen,  were 
always  accompanied  by  their  familes. 

In    the  Christian  dispensation,   there   is  no 
change   of  the   covenant.     It  is  only   a  fuller 


174  TJie  Doctrine  of  Baptisms. 

demonstration  of  its  provisions.  It  is  the  reve- 
lation of  the  mystery  of  Gentile  admission  to 
heirship  with  the  Jew.  It  is  the  law  and  the 
prophets  fulfilled.  It  is  a  dispensation  of  the 
same  grace  to  all  nations.  In  all  former  dispen- 
sations the  covenant  had  respect  to  a  professing 
Church  and  an  elect  Church.  It  is  so  now.  The 
professing  Church  in  all  previous  dispensations 
embraced  little  children.  It  is  so  still,  as  is  proved 
by  Christ's  words,  "Of  such  is  the  kingdom 
of  heaven,"  and  by  the  baptism  of  households. 
And  it  is  made  the  duty  of  parent's  to  bring  up 
their  children  in  the  nurture  and  admonition  of 
the  Lord;  to  teach  them  all  that  Christ  has  com- 
manded: hence,  to  do  the  most  important  part 
towards  making  them  Christians  in  truth,  to 
treat  them  as  disciples,  and  implying  iheir  sub- 
jection to  the  initiatory  ordinance  of  discipleship. 
Household  religion  and  household  baptism  go 
together.  Disciples  in  fact  should  be  also  disci- 
ples in  form.  The  ritual  of  admission  should 
precede  the  discipline  of  instruction. 

It  is  common  with  some  persons  to  ridicule 
the  baptism  of  children;  to  speak  of  it  in  the 
most  contemptuous  manner,  and  stigmatize  it  as 
Popery.  But  they  might,  with  as  much  pro- 
priety, ridicule  the  religious  instruction  of  chil- 
dren as  a  Popish  superstition,  and  with  as  much 
consistency  der.y  them  the  teaching,  as  to  deny 
them  the  baptism.;  for  the  same  authority  com- 
mands both.  And  in  the  order  of  making  dis- 
ciples the  baptizing  is  put  before  the  teaching. 
And  children  are  capable  both  of  being  baptized 


Making  Disciples.  175 

and  taught.  Christ  says:  "Suffer  the  little 
children  to  come  unto  me,  and  forbid  them  not; 
for  of  such  is  the  kingdom  of  heaven."  And  in 
Isa.  xl.  11,  it  is  said,  "  He  shall  feed  his  flock  like 
a  shepherd;  he  shall  gather  the  lambs  in  his 
arms,  and  carry  them  in  his  bosom."  And 
David  says,  "  Out  of  the  mouth  of  babes  and 
sucklings  hast  thou  ordained  strength,  because 
of  thine  enemies;  that  thou  mightest  still  the 
enemy  and  the  avenger." 

Tertullian,  who  became  a  Christian  in  the 
second  century,  in  his  plea  for  delaying  the  bap- 
tism of  infants,  not  only  thereby  proves  that  it 
was  the  practice  of  the  Christians  to  baptize 
them;  but  he  recites  the  words  of  Jesus,  "Suf- 
fer the  little  children  to  come  unto  me,  &c."  as 
a  Divine  warrant  for  their  baptism.  But  having 
imbibed  a  superstition  in  reference  to  the  obliga- 
tion of  sponsors,  he  favored  a  postponement  of 
the  ordinance  until  they  could  understand  and 
choose  for  themselves.  He  was  for  reversing  the 
order  of  Christ  and  the  primitive  Church  on  the 
subject.  Which  shall  we  follow?  Christ  or 
Tertullian  ? 

But,  then,  it  may  be  said,  that  in  Mark  xvi. 
15,  16,  "Go  ye  into  all  the  world,  and  preach 
the  gospel  to  ever}7  creature.  He  that  believeth 
and  is  baptized  shall  be  saved;  but  he  that  be- 
lieveth not  shall  be  condemned,"  excludes  in- 
fants from  the  ordinance  of  baptism,  for  as 
much  as  they  cannot  believe.  But  there  is 
nothing  in  this  passage  which  requires  us  to 
understand  it  as  meaning  water  baptism.     On 


176  The  Doctrine  of  Baptisms. 

the  contrary,  the  baptism  here  spoken  of  (not 
commanded)  must  be  the  baptism  of  the  Holy 
Spirit.  First,  because  it  is  not  true  that  whoso- 
ever believeth  and  is  baptized  with  water  shall 
be  saved.  Ananias  and  Sapphira  believed  and 
were  baptized  with  water,  but  they  were  not 
saved.  Simon  the  sorcerer  believed  and  was 
baptized  with  water,  and  yet  "had  neither  part 
nor  lot  in  the  matter."  And  Peter  tells  us  that 
the  baptism  which  saves  us  is  not  the  "  putting 
away  of  the  filth  of  the  flesh  *' — not  water  bap- 
tism, but  the  "answer  of  a  good  conscience," 
the  baptism  of  the  Spirit.  Second,  Because  the 
signs  of  the  Spirit's  baptism  are  promised  in  con- 
nection therewith,  verse  17,  u  And  these  signs 
shall  follow  them  that  believe.  In  my  name 
shall  they  cast  out  demons;  they  shall  speak 
with  new  tongues.  They  shall  take  up  serpents; 
and  if  they  drink  any  deadly  thing,  it  shall  not 
hurt  them;  they  shall  lay  their  hands  on  the 
sick  and  they  shall  recover."  Here,  both  condi- 
tions are  not  repeated.  It  was  only  necessary  to 
specify  the  first,  "them  that  believe;"  the  second, 
and  are  baptized,  is  implied.  The  signs  are  in- 
disputably signs  of  the  Spirit's  baptism:  for  they 
are  the  miraculous  endowments  of  the  Spirit. 
The  ministerial  gifts  and  moral  fruits,  though 
not  mentioned  are  doubtless  included.  Miracu- 
lous endowments  were  general  in  the  first  age 
of  Christianity— the  age  of  development,  aud 
were  for  signs  to  them  that  believed  not.  Yet 
neither  they  nor  the  ministerial  gifts  were 
universallv  bestowed:  for  all  believers  were  not 


Haling  Disciples.  17/ 

apostles,  all  were  not  prophets,  all  were  not 
teachers,  all  did  not  work  miracles,  all  had  not 
gifts  of  healing,  all  did  not  speak  with  tongues, 
all  did  not  interpret.  1  Cor.  xii.  29,  30.  But  a 
manifestation  of  the  Spirit  was  given  to  every 
man  to  profit  withal.  For  to  one  was  given,  by 
the  Spirit,  the  word  of  wisdom,  to  another,  the 
word  of  knowledge;  to  another,  faith;  to  an- 
other the  gifts  of  healing;  to  another,  the 
working  of  miracles;  to  another,  prophecy;  to 
another,  discerning  of  spirits;  to  another,  divers 
kinds  of  tongues;  to  another,  the  interpretation 
of  tongues.  But  all  these  were  the  workings  of 
that  one  and  self-same  Spirit,  dividing  to  every 
man  severally  as  he  will.  For  as  the  body  is  one 
and  hath  many  members,  and  all  the  members 
of  that  one  body,  being  many  are  one  body;  so 
also  is  Christ.  For  by  one  Spirit  are  we  all 
baptized  into  one  body,  and  have  been  all  made 
to  drink  into  one  Spirit.  1  Cor.  xii.  7-13.  The 
miraculous  endowments  of  this  baptism  ceased 
when  the  gospel  revelation  was  completed;  but 
the  ministerial  gifts  are  still  continued  in  the 
Church,  for  the  work  of  the  ministry  and  Chris- 
tian edification.  The  moral  fruits  have  always 
abounded  in  proportion  to  the  degree  of  faith. 
The  miraculous  signs  followed  as  long  as  signs 
were  needed.  The  ministerial  gifts  follow  in  all 
whom  God  still  calls  to  the  ministry  of  the  word. 
The  moral  fruits  follow  in  every  case  down  to 
the  coming  of  Christ,  though,  alas!  when  the 
Son  of  man  cometh,  shall  he  find  faith  on  the 
earth?  The  passage,  then,  means  that  whoso- 
12 


178  The  Doctrine  of  Baptisms. 

«»ver  believeth  and  is  baptized  of  the  Spirit  shall 
be  saved.  It  does  not  refer  to  water  baptism  at 
all,  and  hence  cannot  be  adduced  as  authority 
for  excluding  infants  from  that  ordinance.* 

The  answer  of  Philip  to  the  Ethiopian  Eu- 
nuch, when  he  inquired,  What  doth  hinder  me 
to  be  baptized?  "  If  thou  belie  vest  with  all  thine 
heart  thou  may  est,"  is  adduced  as  authority  for 
excluding  infants  from  baptism,  because  it  re- 
quires faith  as  an  essential  requisite  thereto,  and 
infants  cannot  believe.  But  this  passage,  Acts 
viii.  37,  is  of  no  authority.  It  is  an  interpola- 
tion. Almost  all  the  critics  declare  it  to  be 
spurious.  Griesbach  has  left  it  out  of  the  text. 
Professor  White  says,  ' '  This  verse  most  assur- 
edly should  be  blotted  out. "  A.  Campbell  omits 
it  from  his  New  Testament.  It  cannot,  then, 
be  of  any  authority  against  infant  baptism. 

*  Even  admitting  the  application  of  this  passage 
to  water  baptism,  it  does  not  exclude  infants;  for  it 
is  not  a  command  to  baptize  none  but  believers.  It 
is  a  simple  statement  that  whosoever  believeth  the 
gospel  and  is  baptized,  shall  be  saved;  but  it  does  not 
follow  that  the  faith  must  precede  the  baptism.  It  is 
just  as  appropriate  in  the  case  of  persons  baptized  in 
infancy,  and  who  afterwards  believe,  as  of  those  who 
believe  first  and  are  subsequently  baptized.  It  is  not 
the  baptism  which  saves  them:  nor  the  believing  be- 
fore baptism  which  saves  them:  but  the  faith  in  the 
gospel  whereby  they  receive  Christ  Jesus  the  Lord. 
For  if  they  believe  not,  they  are  condemned  whether 
baptized  or  not. 


Making  Disciples  17' J 


CHAPTER  IV. 

DIVEKS    BAPTISMS. 


Paul's  statement,  Heb.  ix.  8-10,  that  in  "the 
first  tabernacle,  while  yet  standing,  there  were 
offered  both  gifts  and  sacrifices  that  could  not 
make  him  that  did  the  service  perfect,  as  per- 
taining to  the  conscience;  which  stood  only  in 
meats  and  drinks,  and  divers  bapttisms,  and 
carnal  ordinances,  imposed  on  them  until  the 
time  of  reformation,"  settles  the  question  in 
regard  to  modes  of  baptizing;  for  if,  as  Dr. 
Carson  asserts,  upcarre^<o  never  expresses  any 
thing  but  mode,1'  then  the  phrase  dcaipoooc' 
'tia-7CGfj.ot<;,  emphatically  declares  that  there 
were  different  modes  of  baptizing  practiced  in  the 
ceremonial  purifications  of  the  Mosaic  economy. 
The  Greek  [ia.-zc^co  is  derived  from  fiazrco, 
which,  as  Dr.  Carson  says,  "  Except  when  it  sig- 
nifies to  dye,  IT  DENOTES  MODE,  AND  NOTHING 

but  mode."  It  signifies  TO  dye,  to  tinge, 
to  color,  but  whether  this  is  its  primary  or 
secondary  meaning,  is  a  disputed  point,  and  lies 
at  the  very  foundation  of  the  question  as  to 
mode.  Dr.  Carson  contends  that  to  dye  is  the 
secondary  meaning,  and  that  it  came  to  have 


1S2  The  Doctrine  of  Baptisms, 

this  meaning  because  in  dyeing  them  things 
were  generally  dipped;  and  that  to  dip  is  its 
only  primary  meaning.  This  rests,  however,  on 
the  Doctor's  opinion  only.  Another  person, 
equally  as  learned,  entertains  a  contrary  opinion, 
and  contends  for  it  with  equal  earnestness  and 
positiveness.  But  nothing  is  gained  on  either 
side.  Such  contentions  do  not  promote  the  cause 
of  truth.  The  meaning  of  words  must  generally 
be  established  by  the  use  of  them  in  the  books 
or  documents  in  which  they  are  contained.  And 
the  use  of  this  word  ftaxra)  and  its  derivative 
fiaizTi^to,  will,  doubtless,  furnish  us  with  a  clue 
to  their  meanings. 

In  the  first  place,  I  concur  with  Dr.  Carson  in 
regard  to  the  use  of  j3o.t:tco  when  it  signifies  to 
dye,  to  color,  to  stain,  or  to  tinge;  "  that  fJaTZTco 

SIGNIFIES   TO  DIE  IN  ANY    MANNER,"   that  is, 

things  were  dyed  by  being  sometimes  immersed 
or  dipped  into  the  coloring  liquid;  sometimes  by 
the  coloring  liquid  dropping  upon  them;  some- 
times by  its  running  upon  them;  sometimes  by 
its  being  sprinkled  upon  them,  and  in  any  other 
conceivable  mode.  Dr.  Carson  says,  that  al- 
though dyeing,  as  a  meaning  of  ftanra),  "  arose 
from  the  mode  of  dyeing  by  dipping,  yet  the  word 
has  come  by  appropriation  to  denote  dyeing  with- 
out reference  to  mode. "  But  it  is  surely  more  in 
accordance  with  the  supposed  origin  of  this 
meaning  that  the  idea  of  mode,  which  is  almost 
invariably  implied,  should  accompany  it.  True, 
an  article  may  be  said  to  be  dyed  without  refer- 
ence to  mode,  as  Ho  stained  his  hand,  leaving  the 
manner  undetermined;  but  when  there  is  a 
reference  to  mode,  as  His  hand  was  stained  by  the 


Making  Disciples.  1S1 

spurting  blood,  the  mode  expressed  accompanies 
and  qualities  the  act  of  dyeing.  So  -when  Hip- 
pocrates says  of  the  coloring  liquid,  "when  it 
drops  upon  the  garments  they  are  dyed,"  it  can- 
not be  said  there  is  no  reference  to  mode  here. 
On  the  contrary,  there  is  a  distinct  mode  indi- 
cated, and  the  Dr.  says  of  it,  "  This  surely  is  not 
dyeing  by  dipping."  Xo;  but  it  is  dyeing  by 
dropping.  So  also  in  regard  to  the  battle  of  the 
frogs  and  mice  on  the  bank  of  a  lake.  The  lake 
is  said  to  be  baptized,  that  is,  tinged  with  the 
blood  which  flowed  into  it.  Dr.  Carson  says, 
"The  blood  was  poured  into  the  lake,  therefore 
it  is  thought  bapto  must  signify  topowr.  But.  in 
reality,  it  expresses  neither  pouring  nor  dn 
but  dyeing  without  reference  to  mode."  He  then 
justly  characterizes  Dr.  Gale's  conceit  that  the 
lake  is.  by  hyperbole,  said  "to  be  dipped  in 
blood,"  as  "a  monstrous  paradox  in  rhetoric." 
"Never,"  says  he,  "was  there  such  a  figure. 
The  lake  is  not  said  to  be  dipped,  in  blood,  but  to 
be  dyed  with  blood."  But  is  there  no  reference 
to  mode  here?  How  then  could  the  Dr.  say  that 
the  blood  was  poured  into  the  lake?  There  is  a 
mode  indicated,  and  it  is  not  dip/ping,  but  potte- 
ixg,  the  Dr.  himself  being  witness. 

But  fiv~7co  "  except  when  it  signifies  to  dye,  de- 
notes mode,  and  nothing  but  mode,'''1  and  what  that 
mode  is,  the  use  of  the  word  must  determine. 
Dr.  Carson  says,  it  is  to  dip  or  immerse,  and 
nothing  else.  But  the  examples  he  adduces,  in 
my  estimation,  fail  to  sustain  this  dogma.  That 
the  word  means  to  dip  or  immerse  is  certain; 


182  The  Doctrine  of  Baptisms. 

and  he  has  taken  much  pains  to  prove  what 
nobody  questions;  but  that  it  expresses  no  other 
mode,  is,  I  think,  incorrect.  In  explaining  a  pas- 
sage in  Suidas  de  Hierocle,  which  speaks  of  a 
person  scourged  before  the  tribunal  till  the  blood 
flowed  down  his  body,  who,  having  baptized  the 
hollow  of  his  hand,  sprinkled  the  tribunal,  the 
Dr.  translates  it  "  and,  having  dipped  the  hollow 
of  his  hand,"  and  says,  "It  may  be  difficult  to 
conceive  the  process,  but  of  the  meaning  of  the 
expression  there  can  be  no  doubt.  Whatever 
was  the  way  in  which  the  operation  was  per- 
formed, the  writer  calls  it  a  dipping  of  the  hol- 
low of  his  hand."  This  is  very  disengenuous 
in  one  who  professed  to  be  sincerely  seeking 
after  the  meaning  of  the  word.  He  finds  it  used 
to  designate  a  dilierent  mode,  and  yet  he  says 
the  writer  calls  this  mode  a  dipping.  Here  is  his 
error.  The  writer  does  not  call  it  a  dipping. 
He  calls  it  a  baptism.  The  Dr.  translates  it  dip- 
ping, notwithstanding  the  idea  of  dipping  is 
foreign  to  the  operation,  indeed  impossible  under 
the  circumstances.  The  thing  to  be  ascertained 
is  the  mode  in  which  the  hollow  of  the  hand  was 
baptized,  for  this  alone  can  determine  the  mean- 
ing of  the  word,  which  expresses  nothing  but 
mode.  And  this  is  not  so  difficult  as  the  Dr. 
represents.  The  blood  was  trickling  or  running 
down  his  body,  and  he  caught  some  of  it  in  the 
hollow  of  his  hand,  and  sprinkled  it  on  the  tri- 
bunal. The  process  was  a  natural  one.  He 
held  his  hand  so  that  some  of  the  blood  was 
collected  in  the  hollow  of  it.     The  blood  was 


Making  Disciples.  183 

shed  or  poured  from  his  bleeding  stripes  into  his 
hand,  and  thus  the  hollow  of  it  was  baptized. 
The  mode  was  pouring;  no  other  is  expressed  or 
implied.  Dipping  is  out  of  the  question.  The 
word  po.7ZTCQ  is  here  employed  to  denote  pouring, 
and  nothing  but  pouring,  as  the  mode  by  which 
the  hollow  of  the  hand  was  baptized.  BapAo, 
then,  signifies  pouring  as  to  mode. 

In  Dan.  iv.  33  and  v.  21,  we  read  til  at  the 
body  of  Xebuchadnezzer,  king  of  Bab}doii,  was 
"  wet  with  the  dew  of  heaven.2'  And  the  origi- 
nal Chaldaic  word,  according  to  Dr.  Eobinson, 
signifies  to  dip,  to  wet,  to  moisten.  The  idea  in- 
tended to  be  conveyed  by  it  in  this  place  doubt- 
less is,  that  the  king's  body  was  wet  or  moistened 
by  the  dew  as  he  lay  in  the  grass  of  the  field. 
It  cannot  mean  that  it  was  dipped  or  immersed 
in  the  dew;  for  the  dew  descended  upon  it,  and 
no  matter  how  copious  it  might  have  been,  it 
was  not  a  dipping  or  immersion.  Now  the  LXX. 
express  this  same  idea  in  Greek,  by  the  word 
^a.-zco.  They  say,  "his  body  was  baptized 
with  the  dew  of  heaven,"  that  is,  it  was  wet  or 
moistened  by  the  dew  descending  upon  it.  Here 
the  mode  is  not  dippiug,  but  falling  upon,  and  in 
this  way  the  king's  body  was  baptized:  as  the 
LXX  say,  u  and  with  the  dew  of  heaven  his  body 
was  baptized."  Here,  then,  Bapto,  as  to  mode, 
signifies  to  fall  upon. 

In  regard  to  these  different  significations  of 
fta-zco,  when  emplo}^ed  in  reference  to  mode,  it 
appears  to  me  most  likely  that  the  primary 
meaning  of  the  word  was  to  dye,  to  stain  or  color, 


184  The  Doctrine  of  Baptisms. 

in  any  manner;  and  that  it  hence  came,  legiti- 
mately, to  express  also  the  several  modes  where- 
by things  are  dyed,  stained  or  colored.  The 
word  means  to  clye  or  color.  This  was  generally 
performed  by  dipping,  hence  the  word  came  to 
signify  to  dip  or  immerse  as  to  mode.  The  word 
signifies  to  color  or  stain.  This  was  sometimes 
done  by  sprinkling  or  pouring  the  coloring  liquid 
upon  the  things  stained:  hence  it  came  to  signify 
sprinkling  or  pouring,  as  to  mode;  and  then, 
to  be  employed  to  signify  these  several  modes, 
without  any  reference  to  dying  or  coloring.  It 
is  doubtless  more  frequently  employed  to  denote 
immersion  than  any  other  mode,  but  is  not 
restricted  to  that  mode  only. 

The  word  ^oacveQat^  derived  from  Paxzw, 
never  signifies  to  dye  or  to  color.  It  goes  not 
back  to  the  primary  signification;  but  relates  to 
mode  only;  and  with  this  restriction,  is  used  to 
denote  the  same  modes  as  fiaTZTw,  Hence  in  Heb. 
ix.  the  "divers  baptisms  "  of  verse  10  are  by  verse 
13  shown  to  include  the  sprinkling  of  the  unclean 
person  with  the  water  of  purification,  as  well  as 
the  bathing  of  his  flesh  in  water,  and  the  wash- 
ing of  his  clothes  as  required  in  Num.  xix.,  and 
also  the  sprinkling  of  the  blood  of  animals  slain 
in  sacrifice,  and  which  were  offered  according  to 
law.  The  baptism  of  the  unclean  person  by 
sprinkling  him  with  the  water  of  separation 
seems  to  be  the  transaction  referred  to  by  Paul  in 
1  Cor.  xv.  29,  in  proof  of  the  resurrection  of  the 
dead.  He  says,  "Else  what  shall  they  do  who  are 
baptized  for  the  dead,  if  the  dead  rise  not  at  all? 


Making  Disci2)les.  185 

why  are  they  then  baptized  for  the  dead?" 
There  is  no  other  baptism  for,  or  on  account  of, 
the  dead  mentioned  in  the  Scriptures,  but  this, 
to  which  Paul  could  refer,  and  this  is  doubtless 
vested  with  a  typical  import  which  justifies  the 
Apostle's  argument;  and  appears  to  be  as  follows: 
The  person  who,  by  touching  the  dead  body  of  a 
man,  or  a  bone,  or  a  grave,  was  rendered  un- 
clean, and  liable  to  be  cut  off  from  the  congrega- 
tion of  Israel,  represented  mankind  in  their 
relation  to  Adam,  by  whom  came  death,  whose 
disobedience  made  all  sinners,  and  brought  upon 
all  the  death  penalty.  The  cleansing  of  the 
unclean  person  from  that  defilement  by  the  dead 
and  his  restoration  to  the  congregation  of  Israel, 
represented  the  justification  of  mankind  from 
Adam's  sin  through  the  obedience  of  Christ  and 
their  redemption  from  death.  Hence  in  verses 
21,  22,  Paul  says,  "For  since  by  man  came 
death,  by  man  came  also  the  resurrection  of  the 
dead.  Por  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive."  But  if  the  dead  rise 
not,  then  this  baptism  for,  or  on  account  of,  the 
the  dead  loses  all  its  signification  and  becomes  a 
meaningless  mummery.  Now  the  mode  of  this 
baptism  was  by  sprinkling  the  unclean  person 
with  the  water  of  separation.  Hence,  then, 
according  to  Paul,  j3azTc^cu  means  to  sprinkle, 
and  sprinkling  is  baptism. 

In  the  baptism  of  the  Holy  Spirit  there  are 
frequent  allusions  to  mode.  I1  or  though  there 
can  be  no  mode  in  the  operations  of  the  Spirit, 
yet  when  the  operations  of  the  Holy  Spirit  are 


186  The  Doctrine  of  Baptisms. 

called  a  baptism,  the  idea  of  mode  is  associated 
with  it.  The  mode  is  predicated  of  the  baptism. 
Now  on  the  day  of  Pentecost,  when  the  disciples 
were  baptized  with  the  Holy  Spirit,  and  spake 
with  other  tongues,  Peter  said  to  the  multitude 
who  were  attracted  to  the  place,  "This  is  that 
which  was  spoken  by  the  prophet  Joel,  And  it 
shall  come  to  pass  in  the  last  days  (saith  God)  I 
will  pour  out  my  Spirit  upon  all  flesh,"  "  and  on 
my  servants  and  on  my  handmaidens  I  will  pour 
out  in  those  days  of  my  Spirit."  Acts  ii.  16,  18. 
Then  again,  in  speaking  of  the  baptism  of  Cor- 
nelius and  his  friends  with  the  Spirit,  he  says, 
"  The  Holy  Spirit  fell  on  them,  as  on  us  at  the 
beginning."  Acts  xi.  15:  for,  being  poured  out, 
it  fell  upon  them.  Hence  it  is  said,  "while 
Peter  yet  spake,  the  Holy  Spirit  fell  on  all  them 
that  heard  the  word.  And  they  of  the  circum- 
cision were  astonished,  because  that  on  the 
Gentiles  also  was  poured  out  the  gift  of  the  Holy 
Spirit."  Acts  x.  41,  45.  Here  it  is  shown  that 
the  Spirit  was  poured  out,  and  so  fell  upon  them. 
Now,  as  these  terms  do  not  belong  to  the  opera- 
tions of  the  Spirit  in  which  there  is  no  mode, 
they  must  necessarily  belong  to  the  figure  by 
which  those  operations  are  expressed;  that  is,  to 
baptism,  and  hence  show  conclusively  that 
pouring  upon  is  baptism.  We  have  thus  found 
that  baptizing  was  performed  in  different  modes; 
that  the  word  j3a7iT(^co  had,  as  is  common  with 
such  words,  acquired  several  meanings,  and  was 
employed  to  denote  the  ceremonial  purifications 
of  the  Jews,  which  were  performed  in  divers 


Making  Discijjles.  187 

modes;  that  sprinkling  and  pouring  were  such 
familiar  modes  of  baptizing  that  the  operations 
of  the  Spirit  being  promised  in  those  terms,  is 
thence  called  a  baptism,  and  is  said  to  be  shed 
forth,  to  be  poured  out,  and  to  fall  upon  the  sub- 
jects of  it.  And  this  mode  of  operation  was 
indicated  by  the  Apostle,  under  the  immediate 
inspiration  of  God,  at  the  very  time  when  the 
Christian  ordinance  of  water  baptism  was  being 
inaugurated.  And  this  fact,  taken  in  connection 
with  the  circumstances  of  the  case,  indicated 
that  the  three  thousaud  then  baptized,  were  bap- 
tized by  pouring  or  sprinkling  water  upon  them. 
The  disciples  were  assembled  in  a  room  in  a  cer- 
tain house  in  Jerusalem,  probably  the  house  of 
Mary,  the  mother  of  John,  whose  surname  was 
Mark,  which  was  their  place  of  meeting  for  re- 
ligious services.  It  is  not  likely  that  any  room 
in  that  house  was  spacious  enough  to  hold,  all  at 
once,  the  multitude  of  people  who  went  there 
that  day,  attracted  by  the  report  of  the  wonder- 
ful gift  of  tongues  bestowed  on  the  disciples. 
This  report  was  not  sent  all  over  the  city  by 
telegraph  or  by  special  messengers,  so  as  to  bring 
all  the  people  together  at  the  same  time.  It  was, 
doubtless,  spread  in  the  ordinary  way,  and  the 
people  were  all  day  coming  and  going,  and  the 
preaching  and  baptizing  occupied  the  whole  day. 
It  does  not  appear  that  they  left  the  house,  or 
even  the  room  in  which  they  were,  during  the 
day.  The  room  in  which  they  were  assembled 
was  probably  the  dining  room,  generally  the 
largest,  and  was  furnished  with  the  usual  water 


138  The  Doctrine  of  Baptisms. 

pots,  after  the  manner  of  the  purifying  of  the 
Jews,  and  these  probably  furnished  the  water 
for  baptizing.  Hence  it  must  have  been  done  by 
sprinkling  or  pouring;  immersion  being  out  of 
the  question. 

In  the  baptism  of  the  Samaritans,  Acts  viii., 
no  mention  is  made  of  their  going  to  any  river 
or  stream  of  water;  the  inference  is  that  they 
baptized  the  people  in  the  place  where  they 
preached  to  them;  and  the  city  of  Samaria  was 
built  on  a  hill  where  wells  and  cisterns  supplied 
water  for  drinking  and  domestic  purposes,  but 
scarcely  afforded  facilities  for  immersion:  and 
the  probability  is  that  the}r  were  baptized  by 
sprinkling  or  pouring. 

The  next  case  is  that  of  the  Ethiopian  Eunuch, 
Acts  viii.  26-40.  He  was  a  Jewish  proselyte, 
and  had  been  to  Jerusalem  to  worship,  and  was 
returning  home,  sitting  in  his  chariot,  reading 
the  prophecy  of  Isaiah,  when,  by  Divine  direc- 
tion, Philip,  the  evangelist,  joined  him,  and  from 
the  Scripture  which  he  read,  preached  unto  him 
Jesus.  And  coming  to  a  certain  water,  he  bap- 
tized him.  The  locality  of  this  water  is  suffi- 
ciently marked  to  enable  travelers  to  identify  it, 
and  Mr.  Samson,  a  Baptist,  as  well  as  others, 
describes  it  as  a  fountain  boiling  up  at  the  foot 
of  a  hill,  and  absorbed  again  by  the  soil  from 
which  it  springs."  It  was  not  a  river;  it  was 
not  a  pool;  it  was  only  a  spring  in  the  desert, 
whose  sandy  soil  drank  up  the  water  again  im- 
mediately. The  baptism,  then,  could  not  have 
been   by  immersion,  and   must  have  been  by 


Maling  Dis^les.  189 

pouring  or  sprinkling.  But  it  is  said  they  went 
down  both  into  (£*C)  the  water,  and  came  up  out 
of  (£*)  the  water.  These  words  in  the  original, 
however,  do  not  necessarily  imply  submersion 
and  emersion;  they  may  be  rendered  unto  and 
from,  and  immersion,  even  if  there  had  been  an 
ocean  of  water,  cannot  be  proved  by  them;  much 
less  when  there  was  only  a  spring  whose  waters 
never  amounted  to  a  rivulet.* 

The  baptism  of  Saul,  Acts  ix.  17,  18,  is  next, 
and  thus  stated:  "And  Annanias  went  his  way, 
and  entered  into  the  house;  and  puttiug  his 
hands  on  him,  said,  Brother  Saul,  the  Lord, 
even  Jesus,  that  appeared  unto  thee  in  the  way 
as  thou  earnest,  hath  sent  me  that  thou  mightest 
receive  thy  sight,  and  be  filled  with  the  Holy 
Spirit.  And  immediately  there  fell  from  his 
eyes  as  it  had  been  scales;  and  he  received  sight 
forthwith;  and  arose  and  was  baptized."  Here, 
the  baptism  took  place  in  the  house  of  Judas, 
where  Saul  was;  for  there  is  no  intimation  that 
they  left  the  house  to  go  to  any  large  stream  of 
water  to  immerse.  Judas  was  an  Israelite,  and 
had  in  his  house  the  customary  appliances  for 
ceremonial  purification,  thus  furnishing  water 
sufficient  for  sprinkling  or  pouring,  but  not  for 


*  It  may  "be  well  to  observe,  in  this  connection,  that 
if  "  going  down  into  the  water  "  and  "  coming  up  out  of 
the  water,"  prove  immersion,  then  it  proves  the  im- 
mersion of  Philip  as  well  as  of  the  Eunuch,  which  none 
allow.  Proving  too  much  it  proves  nothing.  The  bap- 
tizing was  an  act  altogether  distinct  from  the  going 
down  unto  the  water  and  coming  up  from  the  water, 
and  from  the  character  of  the  water  we  infer  the  mode. 


190  The  Doctrine  of  Baptisms. 

immersion.  Saul  was,  then,  most  probably  bap- 
tized by  sprinkling  or  pouring. 

In  the  baptism  of  Cornelius,  his  family  and 
friends,  Acts  x.  44-48,  a  phrase  occurs  which 
strongly  corroborates  our  view  respecting  the 
mode.  Peter  said,  "  Can  any  mau/or&iYZ  water, 
that  these  should  not  be  baptized,  which  have 
received  the  Holy  Spirit  as  well  as  we?"  Xow, 
as  Cornelius  was  a  Gentile,  he  had  not  in  his 
house  the  appliances  for  ceremonial  purification 
customary  among  the  Jews;  hence  in  this  case 
water  had  to  be  brought,  as  Peter's  language 
indicates:  for  there  is  no  intimation  that  they 
left  the  house  to  be  baptized  any  where  else. 
Besides,  this  water  baptism  was  immediately 
preceded  by  the  baptism  of  the  Holy  Spirit, 
which,  Peter  says,/e?Z  on  them,  thus  indicating 
the  mode  for  the  administration  of  this  ordi- 
nance. 

It  is  remarkable  that  in  all  the  cases  of  Chris- 
tian baptism  mentioned  in  the  Xew  Testament, 
the  circumstances  are  adverse  to  the  idea  of  im- 
mersion as  the  mode,  and  most  strongly  in  favor 
of  sprinkling  or  pouring.  This  is  unaccountable 
on  the  supposition  that  immersion  was  the  mode. 
Surely  in  that  case  some  mention  would  have 
been  made  of  their  going  to  rivers  and  lakes,  or 
of  their  having  pools  or  cisterns  in  which  to 
baptize.  But  not  one  word  occurs  in  the  whole 
Kew  Testament  history  of  this  ordinance  to 
indicate  such  a  thing.  And  the  probabilities, 
therefore,  are  all  in  favor  of  sprinkling  or  pour- 
ing as  the  mode  of  this  ordinance. 


Making  Disciples.  191 

But  though  I  thus  interpret  the  record  given 
us  in  God's  word,  I.  nevertheless,  see  no  objec- 
tion to  immersion  in  any  case  where  there  are 
suitable  appliances  for  it,  and  that  mode  is  pre- 
ferred. I  do  not  think  that  it  was  the  mode 
practiced  b}-  the  apostles  and  earliest  Christians, 
yet  it  is  not  anti-scriptural.  The  command  is 
to  disciple  by  baptism,  but  the  mode  of  baptizing 
is  not  designated,  because  not  essential  to  the 
validity  of  the  ordinance.  Sprinkling,  pouring, 
and  immersion  are  equally  valid  modes  of  bap- 
tizing, and  any  one  baptized  by  either  mode  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit,  is  legitimately  made  a  disciple  of 
Jesus,  as  far  as  water  baptism  can  make  him 
one.  He  is  outwardly  made  a  member  of  the 
Christian  brotherhood,  a  pupil  in  the  school  of 
Christ.  It  is  not  in  the  nature  of  water  baptism 
to  make  him  a  true  Christian,  be  he  a  child  or  a 
man.  Even  faith  does  not  make  a  man  a  true 
Christian,  for  faith  without  works  is  dead,  being 
alone.  And  the  demons  believe  and  tremble. 
The  true  end  of  baptism  as  well  as  of  faith  is  to 
bring  us  to  the  feet  of  Jesus  to  learn  of  him  who 
was  meek  and  lowly  in  heart,  to  take  upon  us 
his  easy  yoke  and  light  burden,  to  observe  his 
commandments  and  imbibe  his  Spirit.  It  is  love 
and  obedience  combined  with  faith  which  make 
the  Christian.  Christ  said,  "  Xot  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven;  but  he  that  doth  the  will 
of  my  .Father  who  is  in  heaven."  It  is  the  faith 
that  works  by  love  and  thus  purifies  the  heart 


192  The  Doctrine  of  Baptisms. 

that  brings  us  Into  spiritual  affinity  with  Christ. 
There  are  many  believers  who  never  get  beyond 
profession  in  their  discipleship.  They  are  never 
baptized  with  the  Spirit.  They  satisfy  them- 
selves with  the  form  of  godliness,  but  deny  the 
power  thereof. 

To  be  true  disciples  of  Christ  and  fellow  heirs 
with  him  in  his  future  kingdom  and  glorious 
reign,  you  must  receive  his  word,  and  continue 
in  it,  steadfastly  relying  on  him  as  your  only 
and  all  sufficient  Saviour.  Denying  all  ungodli- 
ness and  worldly  lusts,  you  must  live  soberly, 
righteously  and  godly  in  this  present  evil  world. 
Laying  aside  every  weight  and  the  easily  beset- 
ting sin,  you  must  run  the  race  set  before  you, 
looking  to  Jesus.  Renouncing  the  world  and  its 
vanities  you  must  be  baptized,  renewed  and  led 
by  the  Spirit  of  God.  Denying  yourselves,  you 
must  take  up  the  cross  and  follow  Christ,  sub- 
mitting to  the  baptism  of  fire — the  discipline  of 
trial  and  affliction;  and  preferring  Christ  before 
every  bod3T  and  every  thing,  yea,  before  life  itself, 
that  his  life  may  be  the  life  of  your  soul;  and  that 
you  may  glorify  God  in  your  body  and  in  your 
spirit,  which  are  his.  Then  shall  you  be  saved. 
Then  shall  your  life  be  hid  with  Christ  in  God, 
and  when  Christ,  who  is  your  life,  shall  appear, 
you  shall  also  appear  with  him  in  glory.  Then 
shall  you  inherit  eternal  life.  Then  shall  you 
live  and  reign  with  him  in  his  kingdom  forever. 

THE  END. 


ADDENDA. 


Lettei\s,    &c. 
I. 

To  one  ivho  had  become  convinced  that  immersion  tvas  not 
the  only  mode  and  adult  believers  were  not  the  only  sub- 
jects of  baptism,  as  commanded  by  our  Lord  Jesus  Christ 
in  Matthew  xxviii.  19,  20. 

I  congratulate  you  on  the  acquisition  of  more 
scriptural  knowledge  on  the  subject  of  baptism; 
especially  if  it  tends,  as  I  doubt  not  it  does,  to 
expand  your  Christian  charity,  and  give  you  the 
experience  of  a  closer  union  with  other  Chris- 
tians from  whom  you  have  previously  differed 
on  that  subject.  And  I  hope  you  will  remember 
that  "Knowledge  puffeth  up;  but  charity  edi- 
fieth,"  or  buildeth  up.  The  acquisition  of 
knowledge  without  charity  may  be  mischievous, 
making  a  person  contentious  and  vain,  dogmatic 
and  proud;  from  which  I  pray  that  our  good 
Lord  may  preserve  you  by  giving  you  more  of 
his  meek  and  gentle  Spirit. 

It  is,  in  my  estimation,  a  great  fault  with 

some,  that  they  make  baptism  by  immersion  an 

essential  requisite  to  church  membership  and 

Christian   communion,   thus   virtually  denying 

13  (193) 


194  Addenda. 

that  any  can  be  saved  without  immersion;  un- 
less, indeed  they  allow  that  unimmersed  persons 
may  be  members  of  Christ's  true  Church,  which 
is  his  body,  and  yet  must  be  excluded  from  their 
assembly  and  communion,  because  not  immersed. 
And  this  would  be  not  only  to  exalt  immersion, 
which  is  a  mode  of  baptism,  above  the  ordinance 
itself,  but  to  exalt  it  above  regeneration  or  the 
renewing  of  the  Holy  Spirit:  for,  while  excluding 
from  their  communion  the  members  of  the  true 
Church,  who  are  baptized  into  Christ  by  the 
Spirit,  they  receive  into  their  communion  thou- 
sands of  mere  professors,  simply  because  they 
have  been  immersed  in  water.  The  logic  of 
their  doctrine  and  their  practice  is  that  no  one 
can  be  saved  except  he  be  immersed.  Any  ad- 
mission to  the  contrary  is  a  charitable  incon- 
sistency. 

It  appears  to  me  that  our  Christian  charity 
must  not  be  restricted  by  even  the  Christian 
ordinance  of  baptism  administered  in  any  form, 
and  much  less  by  any  particular  mode  thereof, 
Either  there  may  be  true  Christians,  "members 
of  Christ's  body,  of  his  flesh  and  of  his  bones," 
who  do  not  observe  the  ordinance  of  baptism  at 
all,  or  Quakers  are  not  Christians  and  cannot  be 
saved.  But  if  Quakers  may  be  true  Christians, 
being  baptized  by  the  Spirit,  then  persons  may 
be  saved  without  water  baptism  in  any  form. 
Hence  water  baptism,  much  less  in  any  one 
mode,  is  not  essential  to  salvation,  and  should 
not  be  made  a  term  or  condition  of  Christian 
communion. 


Addenda.  195 

Baptism  is  simply  the  ordinance  of  disciple- 
ship.  Jesus  said  to  his  apostles,  "All  power  is 
given  unto  me  in  heaven  and  in  earth.  Go  ye, 
therefore,  and  disciple  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Spirit;  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you." 
Matt,  xxviii.  18-20.  All  nations  were  to  be 
made  disciples  because  all  were  made  nigh  by 
the  death  of  Christ,  which  abrogated  the  Israel- 
itish  national  covenant,  "that  the  blessing  of 
Abraham  might  come  on  the  Gentiles  (edvy  na- 
tions) through  Jesus  Christ."  And  the  apostles 
were  to  make  them  disciples  by  baptizing  them 
and  teaching  them.  Baptizing  them  constituted 
them  disciples  in  name  or  profession,  and  by  this 
rite  individuals  and  families  were  incorporated 
into  the  professing  Church,  thus  separating  them 
from  the  heathen  and  bringing  them  under  the 
influence  of  Christian  doctrine  and  discipline. 
The  teaching  which  followed  related  to  doctrines 
and  duties,  and  was  designed  to  be  the  means  of 
salvation,  "for  after  that,  in  the  wisdom  of  God, 
the  world  by  wisdom  knew  not  God,  it  pleased 
God  by  the  foolishness  of  preaching  to  save  them 
that  believe."  1  Cor.  i.  21.  "  For  the  grace  of 
God,  that  bringeth  salvation,  hath  appeared  to 
all  men,  teaching  us,  that  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly,  right- 
eously, and  godly  in  this  present  world;  looking 
for  that  blessed  hope,  even  the  appearing  of  the 
glory  of  the  great  God  and  our  Saviour,  Jesus 
Christ."    Tit.  ii.  11-13.     "Whom  we  preach, 


196  Addenda. 

warning  every  man,  and  teaching  every  man  in 
all  wisdom,  that  we  may  present  every  man  per- 
fect in  Christ  Jesus."  Col.  i.  28.  "And  daily 
in  the  temple,  and  in  every  house,  they  ceased 
not  to  teach  and  preach  Jesus  Christ."  Acts  v. 
42.  These  Scriptures,  and  many  others  of  similar 
import,  show  that  the  teaching  Christ  com- 
manded was  the  most  important  part  of  the 
work  of  making  disciples.  By  this  teaching 
they  were  brought  to  the  knowledge  of  the  only 
living  and  true  God,  and  Jesus  Christ,  whom  he 
had  sent.  Through  this  teaching  faith  was 
generated  in  their  hearts;  for  faith  cometh  by 
hearing,  and  hearing  by  the  word  of  God. 
Hence  persons  might  become  Christians  in  the 
essentials  of  faith,  hope,  and  charity  without 
having  observed  the  non-essential  rite  of  water 
baptism.  For  as  "  he  is  not  a  Jew  which  is  one 
outwardly;  neither  is  that  circumcision,  which 
is  outward  in  the  flesh.  But  he  is  a  Jew  which 
is  one  inwardly;  and  circumcision  is  that  of  the 
heart,  in  the  Spirit,  and  not  in  the  letter;  whose 
praise  is  not  of  men,  but  of  God."  Rom.  ii.  28, 
29.  So  he  is  not  a  Christian,  who  is  one  out- 
wardly, neither  is  that  baptism  which  is  outward 
in  the  flesh;  but  he  is  a  Christian  who  is  one 
inwardly;  and  baptism  is  that  of  the  heart,  in 
the  Spirit,  and  not  in  the  letter;  whose  praise  is 
not  of  men,  but  of  God.  The  strongest  advo- 
cates of  immersion,  by  their  doctrine  and  their 
practice,  admit  this;  for  they  insist  that  faith 
must  precede  baptism,  and  hence  that  a  person 
must  be  born  of  God  before  he  is  a  fit  subject  of 


Addenda.  197 

water  baptism,  unless  the  faith  they  insist  upon 
is  a  dead  faith;  for  if  it  is  a  living  faith,  then  it 
unites  the  soul  to  Christ,  and  is  imputed  for 
righteousness.  And  "  whosoever  believeth  that 
Jesus  is  the  Christ  is  born  of  God. "  1  John  v.  1. 
Now  if  a  person  may  have  this  faith  an  hour,  a 
day,  a  week  or  a  month  before  being  baptized 
with  water,  he  may  have  it  a  year  or  ten  years, 
and  may  die  in  this  faith  without  being  bap- 
tized with  water.  And  so  it  follows,  by  logical 
inference  from  their  doctrine  and  practice,  that 
persons  may  be  Christians,  and  live  and  die  such, 
and  be  saved  eternally  without  water  baptism, 
and  hence  that  water  baptism  is  not  essential  to 
salvation,  and  ought  not,  therefore,  to  be  made 
a  condition  of  Christian  communion.  Our  Chris- 
tian charity  embraces  the  unbaptized  Quaker  as 
well  as  the  immersed  Baptist.  Our  rule  is  fellow- 
ship with  all  who  love  Christ. 

I  do  not  think  there  is  any  special  virtue  in  the 
mode  by  which  baptism  is  administered.  But  of 
all  modes  I  prefer  sprinkling  and  pouring,  both 
of  which  appear  to  be  fully  justified  by  the 
Scriptures.  In  Isa.  lii.  15,  it  is  predicted  that, 
after  Christ  should  make  atonement  for  sin  by 
being  marred  in  his  sacrificial  death,  he  "shall 
sprinkle  many  nations;"  which,  independent  of 
all  scholastic  criticisms,  imports,  without  doubt, 
the  extension  of  the  Abrahamic  covenant  to  all 
nations,  through  his  atoning  sacrifice  for  sin. 
Paul  in  Heb.  ix.  19,  20,  says:  "When  Moses 
had  spoken  every  precept  to  all  the  people, 
according  to  the  law,  he  took  the  blood  of  calves. 


198  Addenda, 

and  of  goals,  with  water  and  scarlet  wool,  and 
hyssop,  and  sprinkled  both  the  book  and  all  the 
people,  saying,  This  is  the  blood  of  the  testa- 
ment which  God  hath  enjoined  unto  you." 
Thus  Moses  sprinkled  one  nation:  and  this 
sprinkling,  as  well  as  that  mentioned  in  verse  13, 
is  included  in  the  divers  baptisms  spoken  of  in 
verse  10.  Then  one  nation  was  the  subject  of 
those  ceremonial  sprinklings;  for  then  a  special 
covenant  was  made  with  the  Israelites,  by  which 
all  other  nations  were  excluded  as  foreigners  and 
strangers.  But  the  prediction  that  Christ  should 
"  sprinkle  many  nations  "  refers  to  the  admis- 
sion of  the  Gentiles  into  the  household  of  God 
and  to  the  commonwealth  of  Israel.  And  the 
term  may  apply  to  the  rite  of  admission  into  the 
professing  Church  outwardly,  by  water  baptism, 
as  well  as  to  the  atonement  for  sin  by  the  sprink- 
ling of  the  blood  of  Christ,  whereby  they  are 
made  members  of  the  true  Church,  being  bap- 
tized with  the  Holy  Spirit.  The  command  of 
Christ  to  his  apostles  to  go  and  disciple  all  na- 
tions, baptizing  them,  fulfills  its  ceremonial  appli- 
cation; and  by  the  Spirit  the  teaching  is  made 
the  means  of  fulfilling  the  spiritual  application 
in  the  sprinkling  of  the  blood  of  Jesus.  In 
Ezek.  xxxvi.  25,  it  is  predicted,  that  in  Israel's 
future  restoration,  He  will  sprinkle  clean  water 
upon  them,  and  they  shall  be  clean,  &c.  And 
Paul,  writing  to  the  Hebrews,  with  evident  allu- 
sion to  this  promise,  says:  "  Let  us  draw  near — > 
having  our  hearts  sprinkled  from  an  evil  con- 
science, and  our  bodies  washed  with  pure  water, 


Addenda.  199 

holding  fast  the  profession  of  our  faith,  &c." 
Here  both  the  external  and  internal  cleansings— 
the  outward  and  inward  baptism — are  spoken  of. 
And  since  in  the  inward  baptism  there  is  no 
mode,  it  follows  that  the  term  "sprinkled"  is 
drawn  from  the  outward  baptism  as  a  figure. 
Again,  Peter,  in  giving  an  account  of  the  admis- 
sion of  the  Gentiles  into  the  Church  says,  "  And 
as  I  began  to  speak,  the  Holy  Spirit  fell  ox 
them,  as  on  us  at  the  beginning.  Then  remem- 
bered I  the  word  of  the  Lord,  how  he  said,  John 
indeed  baptized  with  water;  but  ye  shall  be  bap- 
tized with  the  Holy  Spirit."  Acts  xi.  15,  16. 
Here,  then,  as  there  is  no  mode  in  the  baptism 
of  the  Spirit,  the  term  fell  upon,  as  indicating 
mode,  is  drawn  from  water  baptism  as  a  figure: 
for  Peter  said,  "  Can  any  man  forbid  water  that 
these  should  not  be  baptized  who  have  received 
the  Holy  Spirit  as  well  as  we?"  The  baptism 
of  water  and  the  baptism  of  the  Spirit  are  asso- 
ciated in  the  mind  of  Peter  by  inference,  that 
since  the  Gentiles  had  been  made  subjects  of  the 
Spirit's  baptism,  they  could  not  be  denied  the 
ordinance  of  water  baptism.  And  if  water  bap- 
tism were  immersion,  and  nothing  but  immer- 
sion, it  is  very  strange  that  the  baptism  of  the 
Spirit  should  be  set  forth  by  the  terms  pouring, 
sprinkling,  shedding,  and  falling  upon;  especially 
as  these  terms  express  mode,  which  cannot  be 
predicated  of  the  baptism  of  the  Spirit,  and  are 
only  employed  figuratively.  As  modes  of  bap- 
tism they  are  doubtless  drawn  from  the  divers 
baptisms  of  the  Jewish  economy,  and  show  con- 


200  Addenda. 

clusively  that  the  sprinkling  or  pouring  of  water 
upon  the  people  was  all  that  was  necessary  to 
constitute  Christian  baptism. 

I  think  immersion  also  is  baptism,  being 
one  of  the  modes  included  in  the  divers  baptisms 
mentioned  by  Paul.  But  it  is  not  the  only 
mode.  And  whether  a  person  be  sprinkled  with 
water,  or  dipped  in  water,  or  the  water  be  poured 
upon  him,  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Spirit,  he  is  properly  bap- 
tized into  the  discipleship  of  Jesus  Christ,  and 
made  thereby  a  member  of  the  professing  Church. 
And  I  think  true  Christian  charity  will  recognize 
all  such  as  members  of  the  Church.  And  all 
bars  to  Christian  communion  founded  on  any  one 
mode  of  baptism  are  in  violation  of  Christian 
charity. 


Addenda.  201 


II. 


On  Trine  Immersion,  in  a  letter  to  a  friend  who  sent  me 
Thurman's  Tract  on  that  subject,  with  a  request  to  meet 
the  author  in  public  debate. 

I  have  learned  from  the  Scriptures  that  religion 
has  both  spirit  and  form,  principles  and  cere- 
monies; and  that  while  the  principles  and  spirit 
are  always  the  same,  the  forms  and  ceremonies 
have  been  frequently  changed,  according  as  God 
has  seen  best,  for  adaptation  to  times  and  circum- 
stances. The  spirit  and  principles  are,  therefore, 
essentials;  the  forms  and  ceremonies  are  not 
essentials.  And  yet,  I  find  that  there  are  some 
who  have  the  form  without  the  spirit,  and  are 
very  scrupulous  about  the  ceremonies  while  lax 
in  principles;  as  the  Pharisees  who  ';  paid  tithes 
of  mint,  anise  and  cummin,"  but  neglected  "  the 
weightier  matters  of  the  law,  judgment,  mercy 
and  faith."  It  has  been  so  in  all  ages,  and  is  so 
still.  The  ritualistic  tendencies  of  the  present 
times  make  more  account  of  forms  and  cere- 
monies than  of  faith  and  good  works. 

I  think  this  tendency  to  give  undue  prominence 
to  forms  and  ceremonies  is  largely  developed  in 
the  various  Baptist  churches  on  the  subject  of 
immersion;  and  the  tract  you  sent  me  is  evidence 
in  point.  Here  are  24  pages  8vo.  occupied  in 
trying  to  show  that  to  be  properly  baptized  a 
person  must  be  immersed  three  times  forward, 
and  not  backward.  And  this  is  all  that  the  tract 
is  designed  to  teach,  and  is  insisted  upon  as  if  it 


202  Addenda. 

comprised  the  very  essence  of  Christianity — that 
from  this  the  churches  have  apostatized,  and  to 
this  they  must  return  to  be  true  Christians.  This 
appears  to  me  to  be  the  very  quintessence  of 
ritualism — the  substitution  of  a  mode  of  a  rite 
for  the  spirit  and  power  of  religion.  I  suppose 
this  is  what  you  understand  by  following  Christ 
and  putting  on  Christ. 

Kow  if  this  mode  were  expressly  enjoined  in 
the  ^New  Testament,  yet  being  only  a  mode  of  a 
rite,  the  prominence  given  to  it  would  be  not 
only  unauthorized,  but  even  condemned  by  the 
teachings  of  the  Scriptures.  How  much  more 
so,  when  there  is  not  a  word  in  the  book  about 
dipping,  either  backward  or  forward,  either  three 
times  or  once?  The  commission  of  Christ  is, 
"  Go  ye,  therefore,  and  disciple  all  nations,  bap- 
tizing them,"  &c.  Matt,  xxviii.  19,  20.  And 
Peter  said  to  the  Jews,  who  on  the  day  of  Pen- 
tecost inquired,  "  What  shall  we  do?"  "Repent 
and  be  baptized,"  &c,  Acts  ii.  38;  and  to  the 
Gentiles  in  the  house  of  Cornelius,  "  Can  any 
man  forbid  water  that  these  should  not  be  bap- 
tized," &c.  And  they  made  disciples  of  both 
Jews  and  Gentiles,  by  baptizing  them  and  teach- 
ing them  according  to  the  commission.  But  it 
cannot  be  shown  that  any  of  them  were  dipped 
in  water,  much  less  that  they  were  dipped  three 
times,  and  that  forward.  The  attempts  to  prove 
that  baptizo  means  to  dip  or  immerse  only, 
have,  so  far,  signally  failed.  The  usage  of  the 
word,  both  in  the  3STew  Testament  and  in  classic 
Greek,  establishes  the  contrary.    And  all  the 


Addenda.  203 

lexicons  agree  in  giving  different  significations 
to  the  word.  The  presumption  in  all  instances 
of  water  baptism  mentioned  in  the  2s  ew  Testa- 
ment, is  in  favor  of  sprinkling  or  pouring. 

Mosheim,  indeed,  says  that  during  the  first 
century  of  the  Christian  era,  "baptism  was 
administered  without  the  public  assemblies,  in 
places  appointed  and  prepared  for  that  purpose; 
and  was  performed  by  an  immersion  of  the 
whole  body  in  the  baptismal  font."  But  he 
gives  no  proof  of  this.  The  baptism  of  John  was 
during  the  first  century,  and  was  administered  at 
the  river  Jordan  or  at  the  springs  of  Enon,  and 
not  in  "places  prepared  for  it,"  nor  in  "bap- 
tismal fonts."  And  Jesus,  as  John's  coadjutor, 
for  a  while  baptized  in  the  country  of  Judea, 
where  there  is  no  mention  made  of  either  river  or 
sirring,  or  "baptismal  font."  And  there  is  no 
evidence  that  the  three  thousand  baptized  on  the 
day  of  Pentecost  left  the  room  in  which  the 
apostles  were  assembled,  to  go  to  either  river  or 
spring,  or  place  prepared  for  immersion  by  the 
erection  of  a  "baptismal  font."  They  were, 
doubtless,  baptized  in  the  house  where  they  were 
converted  by  pouring  or  sprinkling  water  upon 
them;  and  for  which  purpose  the  water-pots 
found  in  every  house,  after  the  manner  of  the 
purifying  of  the  Jews,  would  furnish  sufficient 
water.  And  in  the  baptism  of  Cornelius  and  his 
friends,  there  is  no  evidence  that  they  left  the 
house  to  be  immersed  in  some  place  prepared  for 
that  purpose.  On  the  contrary,  the  language  of 
Peter  implies  that  water  was  brought  to  the 


204  Addenda. 

house,  and  that  they  were  baptized  in  the  room 
where  they  were  assembled.  He  said,  "  Can  any 
man  forbid  water  that  these  should  not  be  bap- 
tized," &c.  There  is  no  evidence  that  any 
other  baptisms  mentioned  in  the  New  Testament 
except  that  of  the  Ethiopian  Eunuch  and  Saul 
of  Tarsus,  were  administered  without  the  public 
assemblies,  and  none  whatever  that  there  were 
places  prepared  for  the  purpose  by  having  bap- 
tismal fonts  in  them.  We  regard  this  statement 
as  his  opinion,  nothing  more.  We  reject  it  just 
as  we  reject  what  he  says,  in  the  same  para- 
graph, about  "  converts  being  baptized  and  re- 
ceived into  the  Church  by  those  under  whose 
ministry  they  embraced  the  Christian  doctrine," 
because  there  is  no  proof  of  it.  Indeed  the  evi- 
dence in  the  New  Testament  is  against  it,  for 
Paul  thanks  God  that  he  had  baptized  none  of 
those  converted  by  his  ministry  at  Corinth, 
except  Crispus  and  Gaius  and  the  household  of 
Stephanus,  and  that  God  sent  him  not  to  bap- 
tize, but  to  preach  the  gospel.  We  reject  it  just 
as  we  reject  his  statement  in  the  same  para- 
graph, that  "there  were  doubtless  several  cir- 
cumstantial ceremonies  observed  in  the  adminis- 
tration of  this  sacrament  for  the  sake  of  order 
and  decency;"  and  for  the  reason  he  himself 
assigns,  that  "of  these  it  is  not  easy,  nor  per- 
haps is  it  possible,  to  give  a  certain  or  satisfactory 
account,  since  on  this  subject  we  are  too  much 
exposed  to  the  illusion  which  arises  from  con- 
founding the  customs  of  the  primitive  times 
with  those  of  succeeding  ages."    This  tells  the 


Addenda.  205 

whole  tale.  Many,  finding  that  certain  forms 
and  ceremonies  in  connection  with  baptism 
existed  in  the  latter  part  of  the  second,  and  in 
the  following  centuries,  have  hence  inferred  their 
derivation  from  the  apostles.  Under  this  "illu- 
sion "  most  of  the  superstitious  adjuncts  to  bap- 
tism, made  in  "succeeding  ages,"  have  been 
retained  by  various  Christian  sects  as  though  of 
Apostolic  origin;  each  sect  making  its  own  selec- 
tion. 

Mosheim  says  that,  in  the  second  century, 
"  Baptism  was  administered  publicly  twice  every 
year."  " The  persons  to  be  baptized,  after  they 
had  repeated  the  Creed,  confessed  and  renounced 
their  sins,  and  particularly  the  devil  and  his 
pompous  allurements,  were  immersed  under 
water;"  "after  baptism,  they  received  the  sign 
of  the  cross,  were  anointed,  and  by  prayers  and 
imposition  of  hands,  were  solemnly  recom- 
mended to  the  mercy  of  God,  and  dedicated  to 
his  service;  in  consequence  of  which  they  re- 
ceived milk  and  honey,  which  concluded  the  cere- 
mony." Here,  also,  we  have  evidence  of  the 
prevalence  of  superstitious  opinions  and  prac- 
tices in  the  churches  as  early  as  the  latter  part 
of  the  second  century.  In  the  third  century,  he 
says,  "  no  persons  were  admitted  to  this  solemn 
ordinance,  until,  by  the  menacing  and  formida- 
ble shouts  and  declamation  of  the  exorcist,  they 
had  been  delivered  from  the  dominion  of  the 
prince  of  darkness,  and  consecrated  to  the  ser- 
vice of  God."  And  "after  the  administration 
the  candidates  returned  home,   adorned   with 


206  Addenda. 

crowns,  and  arrayed  in  white  garments."  In 
the  fourth  century,  "baptism  was  administered 
with  lighted  tapers,  and  in  some  places  salt  was 
thrown  into  the  mouth  of  the  person  baptized, 
and  a  double  unction  was  every  where  used,  one 
preceding  its  administration  and  the  other  fol- 
lowing it."  And  the  baptized,  "were  obliged 
to  go  clothed  in  white  garments  during  the  space 
of  seven  days."  He  further  says:  "Many  other 
rites  and  ceremonies  might  be  mentioned  here; 
but  as  they  neither  acquired  stability  by  their 
duration,  nor  received  the  sanction  of  universal 
approbation  and  consent,  we  shall  pass  them 
over  in  silence."  Among  these  was  that  of 
stripping  the  candidates  of  their  clothing,  and 
baptizing  them  in  a  nude  state,  preparatory  to 
their  being  afterwards  arrayed  in  white  gar- 
ments. Such,  in  those  early  times,  was  the 
progress  and  culmination  of  superstitious  prac- 
tices in  connection  with  baptism:  but  not  a 
vestige  of  these  adjuncts  is  to  be  found  in  the 
New  Testament,  nor  within  a  hundred  years 
after  Christ. 

It  is  a  little  singular  that  Mosheim  makes  no 
mention  of  trine  immersion,  nor  of  dipping 
backward  or  forward  as  having  obtained  in  those 
early  ages.  Perhaps  he  included  them  among 
the  "other  rites  and  ceremonies  "  which  "neither 
acquired  stability  by  their  duration  nor  received 
the  sanction  of  universal  approbation  and  con- 
sent," and  which  he  passes  over  in  silence.  He 
never  mentions  trine  immersion  until  he  had 
occasion  to  speak  of  it  as  a  difference  between 


Addenda,  207 

the  practice  of  the  Particular  and  the  General 
Baptists  in  the  sixteenth  century.  His  remark 
is:  "  They  (the  General  Baptists)  dip  only  once 
(and  not  three  times,  as  is  practiced  elsewhere,) 
the  candidates  of  baptism."  This  remark  Mr. 
Thurman  has  so  quoted  and  misstated  as  to  make 
it  appear  that  Mosheim  has  testified  that  single 
immersion  was  not  in  vogue  until  then.  And 
yet  Mosheim  says  that  during  the  first  century 
•'baptism  was  performed  by  an  immersion  of 
the  whole  body  in  the  baptismal  font,"  and  an 
immersion  is  not  three  immersions.  If  there  be 
any  force  in  language,  Mosheim  testifies  to  single 
immersion,  and  immersion  only  during  the  first 
century.  This  perversion  of  testimony  by  your 
friend  Thurman  is  enough  to  condemn  his  tract, 
and  destroy  all  confidence  in  the  other  testimo- 
nies adduced  by  him. 

The  following  discrepencies  on  this  question 
are  found  in  this  tract :  Page  2,  "  The  first  case 
of  single  immersion  which  Mosheim  thought 
worthy  of  notice  in  his  history  was  that  of  the 
Baptist,  which  commenced  in  A.  D.  1522." 
Page  3,  "  'A  triple  immersion  was  first  used  and 
continued  for  a  long  time, '  that  is  from  the  apos- 
tolic age  down  to  A.  D.  1522;  'but  it  was  after- 
wards laid  aside,'"  &c.  Page  21,  "The  new 
mode  of  single  immersion,  being  cradled  in  the 
ignorance  of  the  Baptist  in  A.D.  1522,  is  not 
yet  three  hundred  and  fifty  years  old.  Page  22, 
"  The  beginning  of  the  new  mode  of  single  im- 
mersion is  fixed  for  A.D.  1522."  And  yet  on  page 
12  he  says,  "Single  immersion  first  commenced 


208  Addenda. 

with  Praxias,  about  A.  D.  200."  And  page  19, 
"  Single  immersion  was  first  made  valid  by  the 
authority  of  the  bishop  of  Koine  in  A.  D.  595." 
What  reliance  can  be  placed  on  the  statements 
of  such  a  writer?    None. 

To  prove  his  theory  of  the  frequentative  mean- 
ing of  baptizo,  he,  on  page  14,  misquotes  Carson 
as  adducing  an  example  from  Hippocrates  for 
this  purpose,  ' '  thus  '  having  dipped  (bapto)  it 
into  the  oil  of  roses,  let  it  be  applied  during  the 
day.'  But  if  this  is  to  be  repeated,  then,  drop- 
ping the  word  bapto,  he  employs  the  word  bap- 
tizo; thus  '  if  it  should  be  too  painful,  baptize  it 
again  '  (Carson  p.  42,  46.)  According  to  this 
example,  bapto  means  to  dip,  and  baptizo  means 
repeated  dippings,  and  this  is  the  only  distinction 
between  the  two  words."  Now  what  are  we  to 
think  of  the  fairness  and  veracity  of  such  a 
writer,  when  we  find  that  Carson  adduces  the 
example  to  prove  the  very  reverse?  His  lan- 
guage is,  "He  (Hippocrates)  is  speaking  of  a 
blister  which  was  first  to  be  dipped  in  the  oil  of 
roses,  and  if,  when  thus  applied,  it  should  be 
too  painful,  it  was  to  be  dipped  again."  (The 
first  dipping  is  expressed  by  bapto,  the  second  by 
baptizo).  "  This  shows  that  in  the  radical  signi- 
fication of  dipping,  these  words  are  perfectly 
of  the  same  import."  Instead  of  giving  any 
countenance  to  the  theory  of  the  frequentative 
meaning  of  verbs  ending  in  zo,  Carson  repudiates 
it  as  "a  difference  of  meaning  which  is  merely 
fanciful."  He  says,  "Some  have  alleged  that 
the  termination  zo  makes  baptizo  a  diminutive; 


Addenda,  209 

but  utterly  without  countenance  from  the  prac- 
tice of  the  language.  Others  have  erred  as  far 
on  the  other  side,  and  equally  without  authority 
make  baptizo  a  frequentative.  The  termination' 
zo  has  no  such  effect  as  either  class  of  these 
writers  suppose;  and  the  history  of  the  word, 
both  in  sacred  and  classic  use,  justifies  no  such 
notions."  Carson,  p.  18.  Besides  misquoting 
Carson,  Mr.  Thurman  grossly  wrests  the  ex- 
ample itself;  for  to  dip  again  does  not  signify  to 
dip  frequently,  but  only  once. 

That  trine  immersion  was  early  practised  in 
the  Christian  Churches  is  admitted,  though 
Mosheim  does  not  mention  it;  but  that  it  had 
any  higher  authority  than  other  superstitious 
practices  of  the  second  and  third  centuries,  is  not 
capable  of  proof.  Carson  says,  "It  is  true,  in- 
deed, that  early  church  history  shows  that  bap- 
tism was  performed  by  three  immersions;  but  it 
is  equally  true,  that  this  is  neither  scriptural, 
nor  indicated  by  the  termination  of  the  verb.'' 
Carson,  p.  18. 

Trine  immersion  cannot  be  proved  by  the 
formula  of  Christian  baptism,  unless  Mr.  Thur- 
man's  incoherent  logomachy  is  to  be  taken  as 
proof.  It  does  not  follow  that  in  making  dis- 
ciples the  apostles  were  to  baptize  them  three 
times,  because  they  were  to  baptize  them  in  or 
into  the  name  of  the  .Father,  and  of  the  Son,  and 
of  the  Holy  Spirit.  Paul  says,  1  Cor.  x.  2,  that 
the  Israelites  were  baptized  (baptizo  is  used)  £'C 
into  Moses  in  the  cloud  and  in  the  sea.  Cer- 
tainly they  did  not  pass  under  the  cloud  and 
14 


210  Addenda. 

through  the  sea  frequently,  but  only  once.  And 
into  Moses  simply  signifies  into  the  truth  as 
taught  by  Moses.  And  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit, 
signifies  into  the  truth  concerning  the  Father, 
and  the  Son,  and  the  Holy  Spirit.  It  indicated 
the  renunciation  of  paganism  and  the  profession 
of  Christianity;  and  implied  that  those  who 
were  made  disciples  by  being  baptized  were  also 
to  be  taught  the  truths  of  the  Christian  religion 
in  relation  to  the  Father,  Son  and  Holy  Spirit. 
But  to  infer  three  dippings  from  this  formula  is 
a  mere  fancy. 

As  to  the  offer  of  85000  to  any  one  who  can 
show  that  he  is  mistaken  in  supposing  that  trine 
immersion  was  the  apostolic  mode,  it  is  evidently 
a  mere  brag  to  catch  the  ignorant  who  may  be 
influenced  by  such  things.  This  is  evident  from 
the  manner  in  which  he  has  guarded  his  offer  by 
impracticable  conditions.  I  therefore  respect- 
fully decline  any  public  debate  with  this  author, 
though  I  should  have  no  objection  to  a  friendly 
discussion  through  the  press,  if  I  had  the  time 
to  spare  for  such  a  purpose,  and  the  question 
was  really  worth  contending  about.  But,  I  am 
perfectly  willing  that  you  and  your  friend  Thur- 
man,  and  as  many  more  as  choose,  shall  have 
the  liberty  of  being  dipped  three  times  or  three 
times  three,  either  backward  or  forward;  and  I 
shall  not  exclude  you  from  Christian  fellowship 
and  communion  as  long  as  you  do  not  deny  the 
Lord  that  bought  you. 


WHY  I  BAPTIZE  rNTAKTS. 


1.  Because  the  Scriptures  show  that,  from  the 
beginning  of  redemption,  and  under  every  dis- 
pensation of  grace,  infants  were  included  along 
with  their  parents  in  the  professing  Church. 

2.  Because  the  infants  of  Abraham  and  his 
seed  were  included  in  the  Abrahamic  covenant, 
and  were  sealed  as  members  of  the  professing 
Church. 

3.  Because  infants  were  baptized  along  with 
their  parents  unto  Moses  in  the  cloud  and  in  the 
sea  by  a  national  baptism  divinely  administered. 

4.  Because  infants  were  baptized  along  with 
their  parents  and  received  into  the  Israelitish 
professing  Church  by  proselytical  baptism. 

5.  Because  infants  must  have  been  baptized 
along  with  their  parents,  when  "Jerusalem  and 
all  Judea  and  all  the  regions  round  about  Jordan 
were  baptized  "  of  John  the  Baptist. 

6.  Because  the  gospel  is  a  simple  extension  of 
the  Abrahamic  covenant  to  all  nations,  and  that 
covenant  included  infants. 

7.  Because  Jesus  said,  "  Suffer  the  little  chil- 
dren and  forbid  them  not  to  come  unto  me,  for 
of  such  is  the  kingdom  of  heaven,"  thus  recog- 
nizing   them    as    belonging  to  the    professing 


212 

Church  then,  and  indicating  that  they  must  also 
under  the  gospel  dispensation. 

8.  Because  the  commission  Christ  gave  his 
apostles  to  disciple  all  nations  by  baptizing  and 
teaching  them,  includes  infants  as  part  of  the 
nations. 

9.  Because  households  were  received  by  bap- 
tism into  the  Christian  Churches,  and  infants 
compose  a  part  of  households. 

10.  Because  Paul  and  Silas  said  to  the  jailer 
at  Philippi,  "Believe  on  the  Lord  Jesus  Christ 
and  thou  shalt  be  saved  and  thy  house,"  or 
family,  including  infants;  and  they  baptized  him 
and  all  his. 

11.  Because  household  religion  and  household 
baptism,  including  infants,  go  together. 

12.  Because  infants  are  to  be  taught,  and, 
therefore,  should  be  baptized:  the  ritual  of 
admission  by  Christ's  commission  precedes  in 
order  the  discipline  of  instruction. 

13.  Because  the  simplicity,  humility,  and 
docility  of  infants  so  eminently  qualify  them  for 
discipleship,  that  Jesus  sets  them  forth  as  exam- 
ples for  all  adults  who  would  become  his  dis- 
ciples. 


21b 


WHY  I  BAPTIZE  BY  SPRIXKLIXG  OR 
POUBIXG. 


1.  Because  the  baptism  of  Israel,  "when  pass- 
ing under  the  cloud  and  through  the  sea,  must 
have  been  by  sprinkling  or  pouring,  or  both. 

2.  Because  the  divers  baptisms  of  the  Mosaic 
ritual  were  generally  performed  by  sprinkling. 

3.  Because  the  great  multitudes  baptized  by 
John  the  Baptist  make  it  evident  that  he  could 
only  do  it  by  sprinkling  or  pouring. 

4.  Because  it  was  predicted  that  Christ  should 
11  sprinkle  many  nations,"  which  applies  to  water 
baptism  literally,  according  to  his  commission, 
"Go  disciple  all  nations,  baptizing  them,"  &c, 
or  figuratively  to  the  baptism  of  the  Spirit,  or  to 
both,  and  shows  that  the  baptism  he  commands 
was  to  be  performed  by  sprinkling  or  pouring. 

5.  Because  the  baptism  of  the  Spirit  is  always 
set  forth  figuratively  by  the  terms  pouring,  and 
shedding  forth,  and  falling  upon,  and  these  terms 
are  drawn  from  the  modes  of  water  baptism,  as 
there  is  no  mode  in  the  baptism  of  the  Spirit: 
hence  water  baptism  must  have  been  by  sprink- 
ling or  pouring. 

6.  Because  the  baptism  with  water  of  three 
thousand  persons  at  Jerusalem  on  the  day  of 


214 

Pentecost,  in  the  place  where  the  disciples  were 
assembled,  and  the  baptism  of  Cornelius  and  his 
friends  in  his  house  at  Cesarea,  must  have  been 
by  sprinkling  or  pouring. 

7.  Because  there  is  no  instance  of  baptism 
mentioned  in  the  New  Testament  which  was  not 
in  all  probability  performed  by  sprinkling  or 
pouring. 

8.  Because  the  Greek  word,  Baptizo,  not  only 
means  to  immerse,  but  also  to  sprinkle  and  to 
pour  upon,  as  is  proved  by  its  use,  and  confirmed 
by  all  the  lexicons. 

9.  Because  to  baptize  by  sprinkling  and  pour 
ing  is  more  in  accordance  with  the  nature  and 
genius  of  the  gospel  dispensation,  than  immer- 
sion, inasmuch  as  thereby  the  command  of 
Christ  can  be  obeyed  in  all  cases,  while  by  immer- 
sion it  cannot. 


215 


BAPTISMS. 

Jesus,  't  is  thy  command, 
"Repent,  and  be  baptized;" 

Teach  us  to  know  and  do  whate'er 
Is  in  these  words  comprised. 

Pour  out  thy  Spirit,  Lord ; 

Baptize  us  from  above, 
And  cleanse  and  purify  our  hearts 

Through  faith,  which  works  by  love. 

Let  us  the  washing  prove 

Of  water  by  the  Word, 
That,  sanctified  and  cleansed,  we  may 

Be  ready  for  the  Lord : 

That,  washed  with  water  pure, 

Our  bodies  may  be  clean ; 
And,  from  an  evil  conscience  purged, 

Our  hearts  be  free  from  sin. 

The  sprinkling  of  thy  blood 
Can  make  us  white  as  snow ; 

"We  claim  the  gracious  promise,  Lord, 
Which  says,  It  shall  be  so. 

With  water,  Spirit,  fire, 

Baptized,  O  may  we  be, 
And  fitted  by  true  holiness 

To  live  and  reign  with  thee. 


COMMENDATION'S. 


From  A.  Webster,  D.  D.,  of  the  Maryland  Con- 
ference Methodist  Protestant  Church. 
"Having  read  your  work  on  Baptisms,  I  ap- 
prove of  it  cordially,  and  believe  it  will  be  very 
useful.  The  subject  is  presented  in  a  fresh  and 
interesting  manner  ;  tending  to  assist  the  inex- 
perienced to  discriminate  between  the  ceremo- 
nials and  the  substance  of  Christianity.  I  shall 
be  happy  to  hear  of  a  large  circulation  of  your 
book." 


From  J.  T.  Cooper,  D.  D.,  of  the  United  Pres- 
byterian Church,  Philadelphia. 

"  I  have  given  the  three  numbers  of  your  work 
entitled  'Doctrine  of  Baptisms'  a  careful  reading. 
Although  not  prepared  to  commit  myself  to  every 
sentiment  it  expresses,  or  the  meaning  it  attaches 
to  every  passage  of  Scripture,  I  have  no  hesita- 
tion in  saying  that  I  regard  the  discussion  as 
eminently  candid,  clear,  Scriptural,  and  conclu- 
sive in  its  reasonings.  I  sincerely  hope  it  will 
be  presented  to  the  public;  as  I  am  well  per- 
suaded that  it  is  calculated  to  assist  the  honest 
inquirer  after  truth  in  his  effort  to  attain  a  right 
understanding  of  an  interesting  and  important 
subject." 

217 


218 

From  Edward  Hawes.  D.  D.,  Central  Congre- 
gational Church,  Philadelphia. 

"Dear  Brother — In  your  work  on  'Bap- 
tisms' I  think  you  have  been  guided  to  correct 
conclusions.  Your  strongest  desire  has  evidently 
been  to  know  the  truth,  and  your  reasonings 
seems  to  me  to  be  unusually  fair,  scriptural,  and 
conclusive.  It  is  a  sad  thing  that  after  eighteen 
centuries  have  passed,  so  many  are  still,  as 
some  were  in  the  days  of  Christ,  wholly  or  in 
part  occupied  with  non-essentials,  and  so  waste 
strength  that  ought  to  be  used  in  opposing  the 
enemies  of  our  Lord.  If  your  book  shall,  as  I 
trust  it  will,  help  hasten  the  day  when  this  shall 
cease  to  be  a  fact,  the  labor  which  its  prepara- 
tion must  have  cost  will  have  been  well  spent. 
You  have  laid  many  seekers  after  a  right  under- 
standing of  God's  word  under  great  obligation. " 

From  C.  Cook,  D.  D.,  of  the  Philadelphia  Con- 
ference, M.  E.  Cliurch. 

"I  have  read  the  manuscript  of  a  work  you 
propose  to  publish  on  the  'Doctrine  of  Baptisms,' 
with  deep  interest,  and  shall  rejoice  to  see  it  in 
print.  The  novelty  of  j-our  manner  of  treating 
an  old  subject  gives  it  a  special  claim  to  attention. 
Many  of  the  illustrations  are  very  striking,  the 
collocations  of  Scripture  give  the  text  a  peculiar 
force,  and  the  spirit  permeating  every  page  en- 
titles the  book  to  favor.  Its  publication  will  lay 
the  honest  inquirer  after  truth  under  lasting 
obligations. 

"  Wishing  you  great  success  in  this  effort  to 
shed  light  on  a  subject  that  has  elicited  much 
acrimonious  controvers}7,  and  yet  has  left  in 
perplexity  many  a  sincere  seeker  after  the  good 
and  right  way,  lam,  dear  sir,  yours  fraternally." 


219 

From  W.  Collier,  D.  D.,  President  of  the  Pitts- 
burg Conference  of  the  3fethodist  Church. 

"The  perusal  of  your  work,  'Doctrine  of  Bap- 
tisms,' has  impressed  my  mind  with  its  candor, 
perspicuity  and  scripturalness.  It  forcibly  dis- 
criminates between  the  essentials  and  non-essen- 
tials of  religion,  and  shows  conclusively  the 
reference,  application,  and  meaning  of  the  nu- 
merous passages  of  Scripture  on  the  subject.  A 
new  and  interesting  aspect  is  given  to  the  dis- 
cussion, and  its  reasonings  are  strong  and  con- 
vincing. Believing  it  to  be  well  adapted  to  sub- 
serve the  cause  of  truth  and  promote  godliness, 
I  hope  it  may  soon  be  published,  and  have  a  large 
circulation." 


From  T.  Stork,  D.  D.,  of  the  Lutheran  Church, 

PhiUuJtJphia. 

"As  much  of  your  work  as  I  could  find  time  to 
read,  impressed  me  favorably.  I  think,  perhaps, 
you  have  drawn  the  lines  between  what  is  ritual 
and  what  is  ceremonial  in  religion,  a  little  too 
sharp.  We  must  in  some  way  have  the  body  of 
Christ  that  we  may  have  his  Spirit.  The  whole 
economy  of  religion  in  its  adaptation  to  our 
humanity,  pays  appropriate  deference  to  what  is 
outward  and  formal.  Perhaps,  however,  your 
sharp  discriminations  are  needful  to  touch  and 
wake  the  consciousness  of  mere  formalism  into 
some  sort  of  life  and  reality.  Your  discussions 
on  infant  baptism,  and  the  relations  of  children 
to  the  Church,  seem  to  me  the  most  important  as 
well  as  the  freshest  and  most  conclusive.  It 
would  not  be  candid  to  express  an  absolute  con- 
currence in  every  sentiment,  and  every  exegesis 
in  your  book,  for  on  some  points  I  differ  from 
you ;  but  it  is  not  on  any  thing  essential  to  life 


220 

and  godliness.  But  altogether,  your  work  dis- 
plays great  research  and  ability,  is  eminently 
biblical  and  practical ;  and  can  not  fail,  when 
published  and  read,  to  prove  a  great  success  in 
the  vindication  of  the  truth  as  it  is  in  Jesus,  and 
the  confutation  of  error.  You  have  our  best 
wishes  for  a  rich  reward  of  your  noble  aims  and 
patient  toils,  in  this  work  of  faith  and  labor  of 
love." 


From  T.  W.  J.  TTylte,  D.  D.,  of  the  Reformed 
Presbyterian  Church,  Philadelphia. 

"Rev.  and  Dear  Sir— I  have  examined  with 
considerable  attention  the  several  Treatises  on 
Baptism  which  you  were  pleased  to  put  into  my 
hands,  and  I  am  glad  to  say  that  they  appear  to 
me  to  possess  unusual  merit.  I  am  gratified  to 
find  the  subject  presented  in  the  aspect  in  which 
vou  treat  it,  for  after  all,  the  great  error  of  our 
feaptist  brethren  is  not  so  much  their  position  in 
regard  either  to  the  subjects  or  the  mode  of  bap- 
tism, as  it  is  that  they  give  such  undue  promi- 
nence and  importance  to  the  formal  and  the  oat- 
ward  to  the  comparative  neglect  of  the  inward 
and  the  spiritual.  I  observe,  however,  that  while 
you  show  so  well  that  the  only  essential  baptism 
is  the  baptism  of  the  Spirit,  you  also  demonstrate 
the  errors  of  marking  immersion  the  only  mode, 
and  professing  believers  the  only  subjects  of  this 
sacrament.  Your  arguments  are  eminently 
Scriptural,  and  presented  in  such  a  clear,  candid, 
and  cogent  manner,  that  they  must  make  an 
impression  on  all  who  will  read  them.  In  some 
of  your  views  I  do  not  concur,  but  these  are  of 
minor  importance.  I  hope  your  work  will  soon 
be  published,  and  obtain  the  wide  circulation  it 
deserves,  and  I  hope  this  because  I  think  it  is 
called  for  and  will  do  good." 


Redemption  in   Pf^ophecy. 


A  Compendious  Exhibition,  on  a  Plan  Entirely 
New,  of  the  Divine  Purpose  in  the  Redemp- 
tion and  Government  of  the  World.  By  John 
G.  Wilson,  Minister  of  the  Word  of  God. 
Third  Edition  Ready  for  the  Press.  12mo. 
500  Pages,  in  Cloth,  81.50. 


COMMENDATIONS. 

It  is  an  interesting  work,  characterized  by  an 
honest  search  after  truth,  and  a  devout  spirit." 
— Presbyterian. 

"  Eminently  calculated  to  do  good." — Herald 
of  Gospel  Liberty. 

"The  spirit  and  tendency  are  favorable  to 
experimental  and  practical  piety."  —  T.  H. 
Stockton. 

"  The  reader  will  find  a  great  deal  of  gold,  and 
but  little  sand." — George  Brown. 

"  He  will  find  so  much  of  the  pure  and  true 
spirit  of  Christianity,  that  if  he  does  not  shut 
the  book  a  better  man,  the  fault  is  heavily  his 
own."— Prof.  Wilson. 

"He  will  find  close,  vigorous,  earnest  thought, 
and  much  too  of  the  spirit  of  Christianity. " — 
Banner  of  tfie  Covenant. 


The   Sabbath  and  its  Loi\p, 

BY  JOHN  G.  WILSON. 

2mo.  180  pp.  60  cents. 


NOTICES  OF  THE  PRESS. 

"The  argument  for  the  Christian  Sabbath, 
treated  in  an  original  and  devotional  manner. 
There  is  a  vigor  and  earnestness  in  the  style, 
and  a  quaint  arrangement  of  the  aspects  of  the 
subject,  which  will  attract  the  reader.  The 
author  has  given  an  unexpected  freshness  to 
the  theme." — North  American  and  United  States 
Gazette. 

"The  argument  is  scriptural  and  conclusive. 
It  will  do  good  wherever  circulated. — Christian 
Chronicle. 

"It  is  filled  with  sacred  sentiments." — Penn- 
sylvania Inquirer. 

"Written  in  a  smooth,  beautiful  style,  and  is 
a  very  entertaining  book." — Methodist  Protestant, 


The  Gospel  of  the  Epiphany 
THE  BEAXCH  OF  DAVID. 

BY  JOHN  G.  ^VILSOX. 
ISmo.  72  pp.  30  cents. 


NOTICES  OF  THE  PRESS. 

"  Two  little  essays,  bound  together;  treating 
of  the  second  coming  of  Christ  and  the  nature  of 
his  reign,  in  a  very  Catholic  and  Christian  spirit. 
It  is  a  commendable  work  in  all  respects." — 
North  American  and  United  States  Gazatte. 

"The  style  is  remarkably  perspicuous." — 
Eva  ngelica  I  Repository. 

"  The  work  shows  deep  research  and  ingenious 
thought,  and  will  furnish  much  food  for  medita- 
tion."   Methodist  Protestant. 


Memorial  of  Thos.  H.  Stockton,  D.D. 

BY  JOHN  G.  TVTLSOX. 

18mo.  72  pp.  25,  30,  and  50  cents,  without 
Portrait ;  and  40  and  60  cents,  with  Portrait, 
according  to  style  of  binding. 


"  To  all  the  admirers  of  the  late  Mr.  Stockton, 
this  memorial  of  one  of  the  most  eloquent  min- 
isters of  the  Methodist  Church  will  be  heartily 
welcomed,  for  its  merit  as  an  analysis  of  char- 
acter. ' » — Baltimore  Gazette . 

"It  is  earnest,  simple  and  unpretending — like 
Mr.  Stockton  himself/'' — The  Press. 


THE 

DocTF^iNE    of   Baptisms. 

IN  THREE  PARTS. 

L  PUTTING  ON  CHRIST. 

II.  THE  THREE  WITNESSES. 

III.  MAKING  DISCIPLES. 

A    Compendious    Scriptural    Digest  of  this 
Question. 

BY  JOHN  G.  WILSON. 

16mo.  224  pp.  Cloth  $1.00.    (See  Commenda- 
tions.) 


Any  of  these  works  may  be  ordered  from 
Datjghaday  &  Becker,  Publishers,  Philadel- 
phia, Pa. ;  from  the  Methodist  Publishing  House, 
Springfield,  Ohio,  or  from  the  author,  John  G. 
Wilson,  1409  Hanover  Street,  Philadelphia, 
Pa.,  and  will  be  sent,  on  the  reception  of  the 
prices  named,  by  mail,  postage  paid.  Usual  dis- 
count to  the  trade.    Orders  solicited. 


